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Pi AX 27 1926. 

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Christ Church 


Philadelphia 


QA Symposium 
Compiled in Connection with the 


Two Hundred and Twenty-fifth 


Anniversary 


By 
LOUIS C. WASHBURN 


Philadelphia 


FHlacrae . Smith . Company 


Publishers 


Copyright, 1925 
By Macrae-Smith Co. 


Printed by 
Grorct H BucHANAN COMPANY 
Philadelphia 


They are there, there, there 

with Earth immortal 
(Citizens, I give you friendly warning), 
The things that truly last 


when men and times have passed, 
They are allin Pennsylvania 
this morning. 


From Brother Square-Toes 

Courtesy of Mr. Rudyard Kipling 
Copyright A. P. Watt & Son 
Permission of Doubleday, Page and Co. 





With love and thanks for the 


grace and valor declared in 


Henrietta Saltonstall Washburn 


and the others who here 
fanned again into a flame 
the undying fire 
of 


sacrificial service. 


>» 
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— et Te 





Contents 


PAGE 
ee PECL OL OR Nee e cid Oe eon a eres Rapa ho Ree else aR RSW ed imi 11-16 
Peer ee GH T SEER AW ANTS ETs eis se Meh Freee ate ee  eetcte tn ae 17 
MTENOr ALL APES AN ALCS Gin am aan eo ircis ae teen ee Wits ae 19-25 
BESET a jae, oa pe ae ee eer alt oA ERT ty 4 An APP IOI CLAD. Gre Ge 26 
CMIEL VOU LAIN EN eh Gere s acs a ee eetrore wale aR oe ateh hee Ie aN Meer aes 27 
TBULDTS Mir tata onty Sans tee Oa Givin OB a ait ctt is tee eee eRe 28 
ures CXtORe1ON iis. Wee ea ie ar ited ate ts Ue RB ete ee rch 29 
Giiraste GhurcherrlOepita le case lc iG otal nese vel tice = heey kent ye as 30 
TEDIBCODE EL OSD ca eh cee ce alee ta ae eet en Pt Ve Mere 31 
PLE CORSLON Sana ree nntend tote oa. suian Wage ee seat ee eae gon tear vente ss 32 
WRITES Eck telecine ihr 8 0 pete dle aes in OE RO arnt ae Baie See vad es Rant 33-37 
Wei ghuornood FL OURG eae at cma okie Pear as. narate sete ottieth fey oe 38 
CSENOTE TeCULOPECUES Fue hatle fee wise tke ie aia ete s siete elt ss 39 
WHENCE CAME THE DECLARATION OF INDEPENDENCE? ............. 41-50 
PEON) ABCCOAUND SV AR Cai ea wlole se alerts oblige yee ee a hn este Se ee 51-56 
THE ARCHBISHOP OF YORK’sS MESSAGE ..).+..2.. 0.0. 00....4. Papi 57-66 
Introduction by Bishop Rhinelander 
OL UsMIE AOS UNIVERSITET N oer. iereceirere ee tae Ut nie wiavte ote nihn test atakers ae 67-77 
Two HUNDRED AND TWENTY-FIFTH ANNIVERSARY .............-45 79 
Interpreted by 
BEND LUCLIC 7 EeTOSiCIN Oy DISNO Dien cies pisbitie rae y's t cistne Seite 81-89 
Minute b¥) Mr JOnnt Cadwalader gas, 4 ck irae a )kis Actor's Sars s 89-91 
ATES eS Ys DISNODILSTAOL Oc csirsl. vic cis, ve sities # 8rd ot cas eidee & telate a 92 
The Governor, the Mayor and Dr. Hill .......... 93 
MSL RUA RRA PERS 20 sale ats ctstaleta ea cadets ee hsclatgins BOG cbse nie a bones 94 
Thess ounders,, Charles. P.- Keith; Esq.00, 21... 2% -. 5.28 ise an es 94-100 
Episcopalian and Quaker, George A. Barton, Ph.D........... 101-114 
New Light on Our Origins, Bishop Garland ................. 115-123 
Constitutional System of the Church, J. C. Ayer, Ph.D. ....... 124-136 
Our Colonial Mothers, Miss A. H. Wharton ................. 137-145 
CROVEESIOC EIN ACH OISON 1 el ony VV 6. L MODIS 14%. ¢ ottarce Hn aetuehie cas miets he 146-151 
Relations with Indian and Negro, Herbert Welsh ............ 152-156 
THOS UROL V eae ress oe cage es yy ese Me ces to ar eo ee as on eed ah beng ihe 157-172 
Greetings from England, Bishop Bury .................. ». 173-175 
Phe Compton LADlet tags tok tare mex as eeticatins tile ee tate eneteeh 3, overs 176-181 
ROR TS PAGORNER 0 site wipe aie Mermaid pte mre nie one dtdeaiaid e,6 elle seid io aes 183-190 


Thomas J. Garland 
John Mills Gilbert 
Robert Norwood 
Anon. 
Proud—Makin 


Curist CHURCH, PHILADELPHIA 





PAGE 
WROUGHT BY PRAYER 050.0. Ye ee is ee eee eae 191-200 
Anniversary 
Parish 


Carpenters’ Company 
Continental Congress 
Franklin Institute 
Science and Religion 
God’s Acre 


CHRIST CHURCH AND THE PROVINCE OF PENNSYLVANIA, Provost Stillé 201-223 
‘PAE? WASHINGTON “SANCTUARY 2c0 5 pice conan waren oman ieee eee 225-240 
AN UNUSUAL SIDELIGHT ON BisHop WHITE, Dr. J. A. Montgomery. . 241-247 
BRE CRIBS? GUNDAY-SOROQE rion eee atic vette yaaa ee ea ae 249-261 


THe 1600TH ANNIVERSARY OF THE COUNCIL OF NICEA 
Dr. G. C. Foley 263-275 


FRATERNITY FOR COMMUNITY NEEDS . 2.2.2.0... cece cc cece te sees 277-284 
THE FOUNDERS AND “V ESTRYMEN! oon feo 2 oe een eae 285-293 
MONUMENTS AND ‘TOMBSTONES! a0. 215 00 tee ee 295-308 
CONCLUSION 30) 2555 SA i ea et Oe he rerio, 309-317 


List of Milustrations 


PAGE 
als ALGER R OD pel Rn So SE ade aattes aah | Chale aA rales ee alt Wega gh | ROE DPR Frontispiece 
Pere COS la ee ents Meret RE Cac y rcs gay ty wines hk Mie agai e ogtsl sana cas 12 
ST CIUMIGRAT VE ITAY ARGO RG. Date eee Ah tenis Seo tole A am Aiton rie Gal tales ad 20 
ETE Tre ORULLNCCKL Brera ste oaks are aes iio eae ee Je wits: tone eat ER Se ae oak ie iar 28 
OSS TRE AAT PEP Sogo Reh ee | Clete a adie Sarr Bl enya ee esp any creek Ae 36 
UE SAISON TPE VO?! Ua eng oe Ut) ralt eee, Shaan fal tl cas cena atest sen ona yrs 44 
Prem VN CRE MOINOPIA Locke An a lars eae citar ube cate NN! chow BS be nha ae koe eeteglens 52 
aN PEED BM Re 2 gl Fa Bee oO SIE i al ee eae lS ihe ah ieee ee Mell CA eo he Re 60 
SATE M TINT OPIOl cat ta Sy celiac renre sores ce eA NADL prin gh ak RI AS Rae 68 
UTD LTLUCLIOF NY CSUR ier pateen Avec airs aie oe, MeL oe ak a ee Te eee nats 76 
RPC MINOT D. V OBROLS fete atat etek a tans ode mcstaiciuuls a ws ahs soe tieicln hy ak hw REED 82 
PE ESET OT OCHA EA IS Gar steer sbi mI e (on Py Gh cas Rp ore We poses se eet Al aia shah Gen 94 
Pee STITT AtE CAT IL Ore eee ore ne ee aac eachy cen i eh astra erate ene Se 100 
GAEL OSTIESI 2 ee ee eee eh ode ee Ee Ie ag Se a we gees oe 108 
JST BARS S b W GL GS 2h Riel dai aK Ped Le RP acy ori var ats ibe aa Sa ache ir resem gee 116 
ACU SEeTE TUTTLE ORG Wi gh Bi Sarh Se Ne Ni aetna een oe agg A eerie ee 124 
PPT ee A ABOUT 2 o.e he eaicteuts ee ee ears ed Ree see Ve tee) Mae a Basie 130 
POR OL DOs mL QiLe babat tr cat nates ane tae cic et at aaces a gis care eae ens 6 abe 142 
Peer TSCTICUIS RAV IUIOG Wan form teenie en me ons ikl as act Nae Leak WA ike 148 
PL oie RRO CUBE VY TIICLOW cer core te phd aed ant ah rake alte A tas oh wi lis ROMA Gace CE 156 
ARSE WL TIS CE IO) Glee cele 1h ey ake aes Lake ph Bese es oko He Ree ae ores 164 
eet ML IIHAMAI I VOM oe eRe diate a on oe ae Om oistor aie ie ds sce eh ee 172 
PUG at SOMITE Os LAG lomei Seca ens Lore and ae ei Nate Wack hata es 180 
SR aSE MRT ERI OTSCHOOL Mc cht Sila Sechaba alten ae eee 188 
BUS OLPSSOORALEAILCL ASCO es cee cae lie te se ct Ags Ao Soon ce elk: 196 
Pees WTO TI Wag a SEIT 8) (CRE Tia a, CAR TS AT cote A EL rane he a 204 
TT SCREEN LNG Weg aoe Ls is otras ICE isp ee ote deg Tae Ce an we 210 
LEST Ts ARTE ee UEP ly Jane Ol ME oti ag oR asi nF Oltae " 0 aE Rng ae Sea 222 
OME St R AN AEITIS: PLOTTER Ya Goh ele ea i ch osc cs x ee ate we Re wee Fa 228 
44g PE USS ks 1 «LONI sag SU aie Senta, a> ter, Nika a air ig Ranch ach ee 236 
ae RMMIIGE Gametmere r ee oes deh 5 ee Sone fe eau oe aay DM oe dws Oe era 244 
AU OS POETS ASIE EI Ts Ly ear Mgt sa nye ait Es ull giele Ope eM i COC A Mag eR ae Oa ane ge 252 
PRUE IOV: ELS UCOMe ne reise. ac ae eet cae ae Dare oc, bare hak eens 258 
PREG SIASY VERE AN TUNIS Semen estas hoi oa hho Sek ask SLR, Pewee e Coe vn seni tia koa ea oeins 270 
POOR UCT VORSUE CNV geo cia) ie te shi os glow lo RWI RI eee Ge aE NewS gee ha 274 
Promina e Carpenter fu LADiobici by. ho as ati apes os laoh te Wipe Scans abe 286 
FES Veg CTE CO Sg 0 ee eae gs aie Re hs ome ar iiyr JL AL en OY Ra rn nee ag ace 310 
Eee TLC Gee PE in oe iste S stag o)'es ovate te omcniauade a eet Ge ates aehite: Ct oat 314 





Sntroductory 





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Rr. REv. HENRY Compton, D.D. 
BisHop OF LONDON 


Introductory 


(1): have we no available history of Christ Church? Eighty 
years ago, Doctor Dorr put out an invaluable compilation 
of extracts from the Minutes of the Vestry entitled A His- 
torical Account; and in 1864, Mr. Edward lL. Clark issued a 
record of the Inscriptions on the tablets and gravestones in 
the Burial Grounds. These books are out of print. In this 
country’s most American city, there is a growing consciousness 
of the need for recalling the significance of this cherished center 
of personal and national character. Some day a leisurely his- 
torian may write a comprehensive treatise in several volumes 
about us. He should find the material gathered within these 
covers measurably useful. 

Apart from any such value that it may have, there are 
other sufficient reasons for submitting it at the present time. 
The outstanding occasions that called forth the valued papers 
of the distinguished contributors are fresh in our memories; and 
there is a demand for them in permanent form. And the cele- 
bration of the Sesqui-Centennial of the Declaration of Inde- 
pendence naturally focuses attention, not alone upon the 
chamber in the historic Hall, but quite as directly upon the 
Shrine whence, as from a spiritual fountain, were drawn the 
inspirations that animated so large a proportion of the men who 
signed the immortal document. 

Tuning in with the popular notion that our world began 
with the Revolution, the sight-seers who daily stream in and 
about this perfect specimen of Georgian architecture reverently 
re-people the pews with the patriot leaders and instinctively 
uncover as they stand where seven of the Signers lie buried. 
Unequalled as the Sanctuary of this epochal period, its value as 
a national monument cannot be overestimated, and its appeal 
is irresistible. . 

But its beginnings carry us back ninety-five years before 
the Father of his Country came for his seven years of regular 
attendance upon its services. That earlier century is filled with 


13 


Curist CHURCH, PHILADELPHIA 





romantic interest, with which these pages deal. Many of the 
facts are not unknown to students; but some new light is 
herein thrown upon the origins. As the product and producer 
of personalities, it has been putting to us some questions hitherto 
but vaguely considered. Who were the twenty Founders? 
What were their characteristics and motives? What sort of a 
man was the Bishop of London to whom, in the turbulent days 
of the seventeenth century, this far away colony owed so much ? 
How did his Commissary strengthen and enrich the nascent 
enterprise? To the knowing of one’s Philadelphia intimately, 
the fascinating story of such particulars helps. 

The backward look, however, is but to provide solid footing 
for present duty, and incentive for further accomplishment. It 
were worse than idle to garnish even the tombs of the prophets, 
if their vision and valor were buried with them. There is chal- 
lenge and charm in clearing away the debris from an ancient 
well, if thereby the water of life may be made to gush forth. 

Of the many memorials and tablets in and about the 
venerable structure, none is more suggestive than that which 
tells of the seventy or more valiant youths who, maintaining our 
high traditions, went forth from this parish to vindicate 
righteousness and set forth the ultimate peace of the world in 
the great crisis of 1917-1918. After all the years, the breed has 
not run out, though the old families have moved and warehouses 
and foreign tenants have supplanted them. In 1708 good Queen 
Anne sent the Communion silver, Jn Usum Ecclesie Anglicane 
apud Philadelphiam. Today it is more aptly known as the 
Church of God’s Anointed, the understanding, weleoming home 
of any member of our present melting pot. The roster of the 
Church reads like the unpronounceable muster roll of a typical 
infantry company; and each one Te in his own tongue the 
tidings from on high. 

The Armistice was signed. A group from a transport walked 
into the Neighborhood House, unslung their packs, asking that 
they might leave them for the day as they went sight-seeing 
before a night train left for their mid-western home. ‘‘Of 
course! But how came you in here?’’ ‘‘Oh, as we left Brest, 


14 


INTRODUCTORY 


some lads told us that if we wanted friends when we struck 
Philadelphia we should turn in at Christ Church.’’ 

An Italian mother, distracted over her household of seven- 
teen, passing with leaden feet, heard the historic bells. To her 
they seemed to sing an invitation, the only one for her need 
in the lonely crowd. Entering, with never a thought of the 
country’s great, she knelt in their pews, finding the Desire of 
All Nations; and she and all hers through the years since 
praise God for Christ Church. 

Factories and workshops multiply in the crowded streets 
and alleys nearby. Consequent fires menace increasingly. Yet 
one and another, Jew and Gentile, are feeling the tug of some- 
thing magnetic. A prosperous Hebrew neighbor requests the 
names and addresses of some of our poorest and largest families 
and sends them bountiful Christmas baskets. Another son of 
Israel asks the privilege of carpeting the Pulpit stairs and 
donates the Vesting Room rug. A factory employing a hundred 
girls of the noisier sort is built in the immediate vicinity. The 
owner, concerned not merely with the toil but as well with the 
uphft of the unruly company, seeks and secures contact for 
them with the Neighborhood House and its conveniences and 
refinements. 

For the Forty Days of Lent year after year eager hun- 
dreds, of every and no ecclesiastical allegiance, react to the mes- 
sages of our present-day prophets; and more and more the 
monumental pile becomes a spiritual retreat for men and 
women, encouraged by devout souls who alone or in company 
observe their regular noonday devotions. 

A spot of singular fascination—surpassingly rich in his- 
torical association, yet pulsing with dynamic vitality still—an 
inexhaustible deposit of early lore, and at the same time a 
beckoning gateway to the life that is eternal. 

The spirit that impelled the fathers to pledge their lives, 
their fortunes, and their sacred honor for the high cause of their 
day, like the tone in a mellowed violin, pervades the very fabric 
and, as an atmosphere, infects the worshippers of today. 


15 


Curist CHurcH, PHILADELPHIA 


What means it that, in this river-front parish, since the 
World War the record of the five years reveals the giving of 
$100,000 for missions and other extra parochial causes; 
$54,834.79 for repairs on the Church; $6,152.07 for betterments 
of the Graveyard, and some $38,000 for completing the Neigh- 
borhood House, the while the current cost of aggressive work 
has been provided, and more than $100,000 added to the Endow- 
ment Fund? 

Have the exaltations of the World War rekindled the 
eapacity for disinterested devotion to a holy cause? Is there 
something other than bricks and plaster in the old building; 
a contagion which, if it could but be imparted widely, would 
prove the solvent for many of our public and private ills? 

Pastor and people recite their Litany with the humbling 
consciousness of unprofitable servants, yet in the confidence of 
a certain faith. The revealed footprints to ultimate manhood 
are still freshly trod. It is authenticated again and again that, 
‘‘He that loseth his hfe for My sake, shall find it.’’ It would 
be stupid to print and vain to read what follows merely out 
of antiquarian curiosity. The monument is persistently vocal. 
It challenges the precepts of the world, cutting clean across the 
dogmas of Washington, Wall Street, and Hollywood. Every 
experience outlined should disclose the secret of life for nation 
and church as well as for the individual. For here is the shelter 
and generator of ‘‘the things that truly last.’’ 

If the perils of prosperity threaten to paganize us and cause 
our civilization to totter, this national shrine, with its eight bells 
swinging in its heaven-pointing tower, may bring a timely 
reminder of the validated source of enduring satisfactions, the 
one sufficient power for the reconstruction of society. 


16 


As the Sight-seer CHants Mt 


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As the Sight-seer Hants It 


‘*There is no building in our city, and it may be doubted whether there 
is any in our country, around which so many hallowed associations cluster, 
and which calls up so many time-honored and holy reminiscences, as the 
venerable structure known as Christ Church.’’ 

Doctor Dorr 


‘¢Christ Church shares with old Faneuil Hall (the gift of a Churchman 
to Boston patriots) the proud distinction of being a cradle of the Country 
itself, as it is a cradle of the American Church. This sacred pile is a 
memorial to God, to the Church, and to the Nation.’’ 

BisHOP PERRY 


HRIST CHURCH was the first Church of England con- 

eregation gathered in Pennsylvania, and dates from 1695. 

By deed of November 15th of that year, the lot on which most of 

the present edifice stands, including the yard on the south, was 

conveyed to Joshua Carpenter, the trustee chosen to hold it for 
that pious use. 

At the instance of Henry Compton, the Bishop of London, 
Penn’s Charter provided that that Bishop should have power 
to appoint a chaplain for the service of any congregation con- 
sisting of not less than twenty residents who might desire such 
a minister. 

In 1695, the required number met, appointed a Vestry and 
purchased a lot of ground, one hundred feet front, on Second 
Street. The city was in its infancy. There was no minister to 
aid and encourage the effort. Yet within a year the building 
was erected, and a zealous pastor, the Rev. Thomas Clayton, 
was sent out by the Bishop of London to take charge of it. On 
his arrival here, he found a congregation of about fifty persons, 
which was increased in the space of two years to seven hun- 
dred. He was then suddenly called away by death to his rest 
and reward. 

His successor was the Rev. Evan Evans, who came out in 
the year 1700, with a license from the Bishop as the minister of 
Christ Church. He received an annuity of fifty pounds sterling 
from King William the Third, who also allowed thirty pounds 


19 


Curist CHURCH, PHILADELPHIA 





per annum for the maintenance of a schoolmaster for the 
children of the congregation. Both these annuities were renewed 
by Queen Anne. 

Mr. Evans, immediately on his arrival, entered on the duties 
of his particular charge with energy, and at the same time 
undertook an extraordinary amount of missionary labor. He 
visited settlements twenty, thirty, fifty miles distant; preached, 
baptized and administered the Holy Communion wherever he 
found persons willing to receive him. He encouraged neighbor- 
ing members of the Church to meet together and hold religious 
services for mutual instruction and encouragement. He organ- 
ized many congregations and visited them frequently, without 
neglecting his duties at home. His flock in Philadelphia rapidly 
increased. For four years he had no fellow laborer in his wide- 
reaching field, but by 1704, through his instrumentality, four 
additional churches were erected in the surrounding settlements. 
In 1707, domestic duty called him back to England for a time, 
and while in London he addressed a memorial to the Society for 
the Propagation of the Gospel, stating what his labors had been, 
and what their success, and strongly urging that a Bishop should 
be sent over for the Colonies. In this memorial he names the 
following places which he often visited: Chichester, Chester, 
Maidenhead, where he baptized nineteen children at one time; 
Chester or Upland, Evesham, in West Jersey, Montgomery, 
Radnor and Oxford. ‘‘ All which,’’ he says, ‘‘though equally 
fatiguing and expensive, I frequently went to, and preached in, 
being by all means determined to lose none of those whom I 
had gained, but rather add to them, till the Society otherwise 
provide for them. Montgomery and Radnor had the most con- 
siderable share in my labors, where I preached in Welsh once a 
fortnight for four years.’’ He had baptized in Philadelphia and 
the above-named places eight hundred adults and children. On 
his return to his parish, in 1709, he continued to visit as before 
the neighboring settlements, and on one occasion baptized ‘‘a 
whole family of Quakers to the number of fifteen.’’ 

Mr. Evans again visited England in 1715, at which time 
he received the honorary degree of doctor of divinity from 


20 








THE REVEREND THOMAS Bray, D.D., COMMISSARY 


As THE SIGHT-SEER WANTS IT 


one of the English universities. He returned the year follow- 
ing and undertook the charge of Oxford and Radnor, in con- 
nection with his own Church, but the duties were too arduous, 
by reason of his age and infirmities; and he resigned in 1718, 
to accept a less laborious cure offered him by the Governor of 
Maryland, and there he died in 1721. The Society in England 
bore this testimony to his character, ‘‘that he had been a faithful 
missionary, and had proved a great instrument toward settling 
religion and the Church of England in those wild parts.’’ 

But while due praise is awarded to both Mr. Clayton and 
Doctor Evans, we must not forget that it was a small band of 
devoted laymen who, unaided and alone, before the arrival of 
any minister, organized themselves into a congregation and 
built this Church, the first in the province, and, accordingly, the 
mother of all the churches here. 

Several clergymen visiting Pennsylvania temporarily took 
charge, or at least preached for-some time, in the absence of 
an appointee of the Bishop of London. Among them appears to 
have been Rev. John Arrowsmith, as early as 1697, he afterward 
serving the parish as schoolmaster. Others were John Talbot 
and Richard Welton, the two American Bishops consecrated by 
non-jurors in the reign of George I, and Rev. William Smith, 
D.D., first Provost of the University of Pennsylvania. 

Beginning with the crown officers of the earliest time, such 
as Colonel Robert Quarry, Judge of the Admiralty, and John 
Moore, Advocate of that Court, and continuing with the 
Lieutenant Governors under the Penns and various connections 
of that family, and ending with Benjamin Franklin and several 
other signers of the Declaration of Independence, the congrega- 
tion in Colonial times included nearly every Philadelphian of 
prominence outside of the Society of Friends. It also included 
the first President of the United States, from 1790 to 1797, and 
many distinguished statesmen while Philadelphia was the capital 
of the nation. A number of public institutions as well as 
churches have been founded and nurtured by the people of 
Christ Church. 


21 


Curist CHuRCH, PHILADELPHIA 





General Forbes, who captured Fort Duquesne, was buried 
in the chancel. The funeral of Peyton Randolph, first President 
of the Continental Congress, took place in the Church. The 
body of the last Governor Penn found a resting-place under a 
slab which marks the spot. Bishop White’s remains were trans- 
lated from the family vault to their present place before the 
altar rails. 

In the yard surrounding the Church edifice are the bodies 
of Robert Morris and James Wilson, Signers of the Declaration 
of Independence, and of General Charles Lee. 

In the burial ground at Fifth and Arch Streets, bought by 
the Church in 1719, were interred Benjamin Franklin, Benjamin 
Rush, and, it is believed, George Ross, whose funeral is entered 
on the Church records. Among the Revolutionary soldiers whose 
tombstones can be found there are Generals James Irvine and 
Jacob Morgan. 

The first church building was finished before 1697, Governor 
Nicholson, of Maryland, subscribing liberally. Within thirty 
years following, it was twice altered to accommodate the 
increased attendance, the alterations of 1711 resulting in what 
has been called the second church. In 1725, a lot adjoining on 
the north was purchased, and in 1727, further alterations were 
begun around the former structure, which finally took shape in 
the present building in the general style of St. Martin-in-the- 
Fields, London, under the design and superintendence of Dr. 
John Kearsley, a Vestryman. It was completed by May, 1747, 
except the tower, which was finished in 1754. Services con- 
tinued to be held throughout the period of construction. It was 
in the unfinished building that Whitefield several times preached. 
The spire has been several times struck by lightning and was 
repaired in 1908, exactly reproducing the previous appearance. 

The interior was altered in 1834, the high-back pews of 
Washington’s time being replaced by low pews, and the galleries 
being set back from the pillars, under the superintendence of 
Thomas U. Walter, architect of Girard College and of the 
dome and extensions of the Capitol at Washington. In 1881, 
the present pews were put in, and certain old doorways, turned 


22 


As THE SIGHT-SEER Wants It 


into windows in 1834, were reopened, and the tiled floor show- 
ing the gravestones was relaid, thus restoring approximately 
the original arrangements of the interior. 

For sixty-six years after its organization this was the only 
Episcopal congregation, and theirs was the only church edifice 
belonging to our communion in Philadelphia. The population 
of the city had then increased to about eighteen thousand; the 
old building had been twice enlarged, and then was replaced by 
a much more commodious one; yet that was filled, and there 
were many applicants for sittings who could not be accom- 
modated. The Vestry, therefore, resolved, in June, 1758, that it 
was time to build a second church. They appointed a treasurer 
and building committee, composed of some of the most 
influential men of the congregation, and the work was under- 
taken in good earnest ‘‘under the management of the Minister, 
Church Wardens and Vestry of Christ Church, for the time 
being.’’ The new church was named St. Peter’s, and was opened 
for divine service in September, 1761; and from that time until 
the building of a third church the two were known as the 
United Churches of Christ Church and St. Peter’s, under one 
Rector, with Assistant Ministers, and one Vestry. In 1809 St. 
James’s Church was built in like manner as St. Peter’s, by the 
same corporation, and the three were thereafter known, until 
their separation, as the United Churches of Christ Church, St. 
Peter’s and St. James’s. 

The first charter was obtained June 24, 1765, after the 
building of St. Peter’s as a chapel of ease. It was signed by 
John Penn, William Penn’s grandson. It made the Rector, 
Church Wardens and Vestrymen of the United Churches of 
Christ Church and St. Peter’s in the City of Philadelphia, in 
the Province of Pennsylvania, a body politic. St. James’s Church 
was united with the others by Act of Assembly, March 10, 
1810, and separated from them by Act of February 5, 1829. 
The separation of the older churches was consummated by Act of 
January 13, 1832, since which Christ Church, continuing its old 
life as the mother Church of Pennsylvania, has had its own 
corporation, joining St. Peter’s only in the management of 


23 


Curist CHuRCH, PHILADELPHIA 


Christ Church Hospital, a home for church women, founded by 
Doctor Kearsley in his will. Christ Church Chapel is a place 
of worship belonging to this Parish, the Vestry of which choose 
from among themselves six managers, and these in turn choose 
six others from the attendants of the services at the chapel; 
and these six administer its affairs. 

The Vestrymen, from 1717 (when the minutes which are 
preserved begin) to the building of St. Peter’s in 1761, include 
Acting Governors Gookin, Keith and Palmer, the Asshetons, 
and other members of the Governor’s Council, Charles Willing 
and other Mayors, and Andrew Bradford, who published the 
first newspaper in Pennsylvania. Chief Justices Chew, Shippen 
and Tilghman, Thomas Willing, of the Continental Congress, 
and Francis Hopkinson, the Signer, were in the Vestry of the 
United Churches. Horace Binney and William M. Meredith were 
in that of Christ Church after the separation of the two con- 
gregations. 

On July 4, 1776, the Vestry met, and, in view of the Dec- 
laration that the American colonies were independent, voted 
that it was proper to omit the prayers for the King of Great 
Britain. The service books, with these corrections in the hand- 
writing of the clergy, are preserved. 

The Continental Congress attended service in a body on one 
or more occasions. 

Here the colonial governors had their State Pew, marked by 
a finely carved coat-of-arms with the royal monogram, W. M., 
still preserved. 

On the facade over the east window a medallion of George 
II is to be seen. It was removed during the Revolution, and 
recently replaced. 

The Penn family pew was No. 60. The Washington pew was 
No. 58; the same was also officially reserved for John Adams 
while President, and was occupied by the Marquis de Lafayette 
on his second visit to this country. 

The Franklin family pew was No. 70; Robert Morris sat in 
pew No. 52, and the Hopkinson pew was No. 65; Betsy Ross 


24 


As THE SIGHT-SEER Wants It 


occupied pew No. 12. General Cadwallader’s pew is also suitably 
indicated. Whitefield preached here in 1739. 

In 1728 the organ, costing £200, was put in; it was remod- 
eled in 1766 at a cost of £500; and again, preserving the key- 
board and case, in 1837, at a cost of $6000, by Henry Erben. 
In 1920, it was rebuilt. 

The Parish Library was started in the reign of William and 
Mary, and contains gifts from Queen Anne; a fuller statement 
about it is made on a subsequent page; an interesting collection 
of books came from Ludovie Christian Sprogell in 1728, and 347 
volumes from Rev. Charles Chambres, of Dartford, England, in 
1753. 

The font dates back to very near the organization of the 
congregation; the candelabra to 1749; the pulpit to 1769; the 
new altar, in memory of Rev. Edward Y. Buchanan, D.D., 
brother of President Buchanan, encloses within it the Lord’s 
Table, made just after the American Revolution, by Jonathan 
Gostelowe, a Vestryman. 

Queen Anne gave a flagon, chalice and cover, still used oc- 
casionally. 

In an effort to compile a catalogue of the Early Silver in 
America, the Colonial Dames, in 1912, arranged Loan Exhibits 
in certain centers, and secured the services of Mr. E. Albert 
Jones, of London, to classify and describe the various treasures. 
Mr. Jones made a personal visit to Christ Church, photograph- 
ing and studying the interesting pieces in the parish collection. 
The Quarry gift of baptismal bowl and communion flagon and 
pattens has been in use here for 208 years; the Queen Anne 
flagon and chalice with patten is four years older; but the 
Kearsley cup attracted more of the collector’s notice. The tradi- 
tion that it was given by the Vestry to Doctor Kearsley in grati- 
tude for his supervision of the enlargement of the Church, about 
1750, was supplemented by the assurance from Mr. Jones that 
the cup was made not later than the year 1610, and in the city 
of Cologne. Other details concerning this and the rest of the 
collection appear in his valuable catalogue. 


oe 


Curist CHURCH, PHILADELPHIA 


THE BELLS 


MONG the interesting treasures of the Parish are its bells. 

The original two were, after long use here, loaned to 
other congregations, and are still in use—the one at Christ 
Church Chapel and the other at the Hospital. The first of these 
bells bears the inscription, ‘‘ Christ Church, Philadelphia, 1702,’’ 
and weighs about 700 pounds; it was hung in a forked tree and 
called the worshippers to the original church until 1712 when 
the second, or Minister’s Bell, arrived. This was the gift of 
Captain Herne, commander of the Centurion, which ship, on its 
passage from Cowes, in April, 1702, had for its chaplain the 
Rev. John Talbot, and among its passengers, the Rev. George 
Keith and the Rev. Patrick Gordon, missionaries of the Society 
for the Propagation of the Gospel in Foreign Parts. The Min- 
ister’s Bell was cast in 1711, weighs 215 pounds and bears the 
legend: ‘‘The Herne, Anno 1711.’’ On the erection of St. 
Peter’s, in 1761, the two bells were sent to that church and 
remained there until the chimes of St. Peter’s arrived in 1845; 
when the smaller bell was loaned to St. John’s Church, Union- 
town, until 1877, when it was brought back and hung in the 
belfry of the chapel on Pine Street. The earlier and larger bell 
was transferred from St. Peter’s to Christ Church Hospital, 
Belmont, where it is still in use. The present eight were pur- 
chased in England, in 1754, and hung in the newly constructed 
tower, from which they have been rung ever since. The most 
noteworthy association with this fine peal is that they caught 
up the message of the Liberty Bell in 1776. Upon the British 
occupation they were taken down and hidden, to prevent their 
being recast into implements of war for the enemy. They were 
removed by the State authorities after the battle of the Brandy- 
wine, and with the State House bell and other bells sent to 
Allentown, Pa., to avoid being melted up by the British. After 
Howe’s evacuation of the city the bells were returned and 
replaced in the steeple at the public expense. From the minutes 
of the Vestry in 1858, it appears that the ringers were paid at 
the rate of £19 yearly for ringing the changes on Sundays; they 


26 


As THE SIGHT-SEER Wants It 


were rung also on Christmas Day, New Year’s Day, Haster 
Sunday, Whitsuntide, May 29th and November 5th. They were 
rung one night a week for improvement in the art, and were 
not rung at any other time except upon order of the Vestry 
and the payment of thirty shillings by the appellant to the 
ringers. On Sunday, June 9, 1850, there was rung on them in 
three hours and fifteen minutes the first complete peal ever 
rung in the United States—Holt’s ten-part peal of ‘‘Grandsire 
Triples,’’ as recorded on the tablet in the Bell Chamber; the 
performers of this record feat were Colon Thomas Le Sage, 
Charles Rahill, Frederick Wade, Henry W. Haley, James 
Hewett, William Lobb, Edward Sawyer, Richard Bodd and 
John Davey. This band of trained ringers were brought together 
fortuitously by the coming of the P. T. Barnum Show, in whose 
famous aggregation four of these men were performing with 
hand bells. In later years difficulties were experienced in main- 
taining a trained band of ringers, and for considerable periods 
the bells were chimed instead of being rung. 


CONVENTIONS AND RECTORS 


ole THE history of the Protestant Episcopal Church in the 
United States of America, this Church edifice is known 
as the meeting-place of various conferences in the organization 
of that Church after the Revolution, and as long the chief seat 
of Bishop White, the consecrator of so many Bishops of that 
succession, eleven of whom were consecrated within its walls. 

In 1785, the Protestant Episcopal Church was here organ- 
ized, its Constitution was framed and the Prayer Book adopted, 
and steps were taken to secure the English Episcopate for 
America. 

For years the Conventions of the Church, both General 
and Diocesan, were held here, inaugurating far-reaching enter- 
prises of evangelization. In the upper room, in the northeast 
corner of the Church, the first ‘‘House of Bishops’’ met. 

The following were consecrated to the Episcopate here: 
1795, Robert Smith, for South Carolina; 1796, Edward Bass, 


27 


Curist CHURCH, PHILADELPHIA 


for Massachusetts; 1812, Theodore Dehon, for South Carolina; 
1818, Nathaniel Bowen, for South Carolina; 1827, Henry Ustick 
Onderdonk, for Pennsylvania; 1834, James H. Otey, for Ten- 
nessee ; 1844, Carlton Chase, for New Hampshire; 1844, Nicholas 
H. Cobb, for Alabama; 1844, Cicero Stephen Hawks, for Mis- 
souri; 1845, Alonzo Potter, for Pennsylvania; and 1858, Samuel 
Bowman, for Pennsylvania. Others received their inspiration 
and training here, like John Henry Hobart, who was baptized, 
confirmed, taught and ordained to the Diaconate by Bishop 
White in Christ Church. 

The Primary Convention of the Diocese of Pennsylvania 
was held in Christ Church on Rogation Monday, 1784, and of 
the first twenty-nine annual conventions all but one were held 
here. The first General Convention of the Church in the 
Colonies was held here in 1785, under the presidency of Doctor 
White. The second General Convention met here also, in 1786, 
and the third, which completed the organization of the Church, 
assembled here in 1789, in July, and again in September. At this 
altar, the Holy Communion, according to the form in the first 
book of Edward VI, as adapted by Scottish use, was celebrated 
by Provost Smith, of the University of Pennsylvania, with the 
General Convention delegates in the congregation, and imme- 
diately afterward it was adopted by them as our national form 
of the Communion Office. The centennial session of the General 
Convention was opened here October 3, 1888, at which time 
there were nearly fifty bishops present in the Church. The 
centennial commemoration of the conferring of the English 
Episcopal Succession upon the American Church was celebrated 
February 4, 1887, by simultaneous services here and at Lambeth 
Palace. 

The Bishop of London, by virtue of a clause in Charles IL’s 
charter to Penn, was authorized at the request of twenty 
inhabitants to license a clergyman to be allowed to minister in 
Pennsylvania. He licensed for Christ Church Rev. Thomas 
Clayton, who served in 1698 and 1699; Rev. Evan Evans, who 
served from 1699, with intermissions, to 1718; Rev. John Vicary, 
1719-1722; Rev. Archibald Cummings, 1726-1741; Rev. Robert 


28 


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As THE SIGHT-SEER Wants It 





Jenney, D.D., 1742-1762; and Rev. Richard Peters, D.D., 1762- 
1775, he being Rector of the United Churches. After the resigna- 
tion of the last named, the Vestry, on September 25, 1775, elected 
Rev. Jacob Duché as his successor, subsequently asking the 
Bishop of London’s approbation. Doctor Duché, who had made 
the first prayer at the session of the Continental Congress, 
retired from Philadelphia when the British evacuated it, and 
Rev. William White was chosen to the rectorate April 15, 1779. 
He served until his death, July 17, 1836, being for the forty- 
nine years following his consecration, February 4, 1787, Bishop 
of Pennsylvania. He was the guiding spirit in the organization 
and extension after the Revolution of the body which previously 
was a part of the Church of England and afterward took the 
name of the Protestant Episcopal Church in the United States 
of America. Associated with him as his assistant minister were, 
among others, Blackwell, Chaplain at Valley Forge; De Lancey 
and Kemper, afterward Bishops; and William Augustus Muhlen- 
berg. Bishop White’s successor as Rector of Christ Church was 
his former assistant, Rev. John Waller James, who survived 
him only four weeks. Since then the Rectors have been Rev. 
Benjamin Dorr, D.D., chosen in 1837, died 1889; Rev. Edward 
A. Foggo, D.D., chosen in 1869, and after his resignation in 
1890 for some time Emeritus Rector; Rev. C. Ellis Stevens, 
LL.D., D.C.L., chosen in 1891, resigned in 1905; and Rev. Louis 
C. Washburn, 8.T.D., chosen in 1907, present Rector. 


CuurcH EXTENSION 


1 ee the very beginning the Clergy and people of the old 
Church have evidenced their realization of the essential 
missionary character of their religion. Perhaps their most 
abundant activity was manifested in the century antedat- 
ing the Revolution. Clayton, Evans and Cummings were 
resourceful and indefatigable pioneers, ministering personally 
here and there and with notable results. 

It is particularly interesting to note that as early as 1746 
the Parish had a special assistant, the Rev. William Sturgeon, 


29 


Curist CHURCH, PHILADELPHIA 


who for twenty years developed a flourishing mission amongst 
the negroes here. One of the treasures preserved in the tower 
room is the Van Pelt chair, given in 1820, to be used by Bishop 
White when presiding at meetings of the Missionary Society. 

The unique character of the Ladies’ Missionary Association 
of the date of 1850, is of special interest. 

With noble energy this Association raised the funds for the 
building of Calvary Monumental Church, at Front and 
Margaretta Streets, in memory of Bishop White, and to this day 
the charter of that church provides that: ‘‘The incorporated 
society of ‘The Ladies’ Missionary Association of Christ Church, 
Philadelphia,’ in consideration of their agency in erecting this 
Church, shall always be entitled to appoint one Vestryman.”’ 
St. John’s, Bellefonte, and the chapel and Sunday-school build- 
ing at Townville, Pa., were also erected by this Association. 

It would make an impressive record if a complete list of 
the churches and missions that owe their origin to the zealous 
Mother Parish should be compiled. 


Curist CHourcH Hosprrau 


Gs the Will of Dr. John Kearsley, dated April 29, 
1769, there was given to the Rector, Church Wardens and 
Vestrymen of the United Episcopal Churches, Christ Church 
and St. Peter’s Church in the City of Philadelphia, in the 
Province of Pennsylvania, moneys for the purchase of a lot of 
land and the building thereon of an infirmary for the poor or 
distressed women of the Church of England, the said infirmary 
when erected to be called Christ Church Hospital. This pioneer 
charity was further endowed in 1804 by Joseph Dobbins; and 
later by other friends. 

The present substantial and commodious building was 
erected in 1861 on an extensive tract bordering the park at 
Wynnefield. The household includes eighty qualified elderly 
women. The administration of the Institution under the Act of 
Assembly, 1832, is committed to ‘‘six persons, three to be chosen 
by Christ Church Corporation and the other three to be chosen 


30 


As THE SIGHT-SEER Wants It 





by St. Peter’s Church Corporation annually at the first meet- 
ing after Easter.’’ 

Too much praise cannot be given not only to the benefactors 
through whose munificence there has been developed such a 
notable property and endowments yielding annually Fifty Thou- 
sand Dollars income, but as well to the able and devoted men 
who have so wisely and tenderly executed the Trust for over 
one hundred and fifty years. It is most gratifying to note 
that it is today doing a larger work in a more admirable way 
than ever. 


EpiscopaL Hosprranu 


In Doctor Foggo’s Sketch of the Parish, in 1897, he said: 
‘*Christ Church has always been a large contributor to the 
Episcopal Hospital. The chapel there was built by Miss Hollings- 
worth, an old and esteemed member of this Parish. The Endow- 
ment Fund for the office of Chaplain was given by two other 
members; Mr. Washington Smith, for some years Warden of 
the Parish, and for many years teacher of the Bible Class for 
Men, gave the first half of the amount, and his sister, Miss 
Wilhelmina, completed it. On four consecutive Thanksgiving 
Days a check for five thousand dollars was placed by Mr. Wash- 
ington Smith in the offerings, with which to endow a free bed 
in the Hospital for the use of the Parish. In 1907, another free 
bed was endowed in memory of Dr. Alfred Weeks, by his widow, 
for the use of the Parish. These generous benefactions con- 
tinue to the benefit of many grateful patients.’’ May the Hos- 
pital ever be remembered and sustained with ready liberality ; 
its Christlike work is far-reaching and constantly growing; it is 
dependent upon the generous gifts of its friends annually. 


Sick Room INTERCESSIONS 
aS Fe V:15: ‘‘The Prayer of Faith shall save the sick.’’ 
Almighty and merciful Father, the giver of life and the 
only source of health and joy, let Thy conscious presence and 
reclaiming power abide in all Thy needy children; and spread 
abroad the spirit of the Good Samaritan. 


31 


Curist CHurRcH, PHILADELPHIA 


Blessed be Thy name that Thou dost visit us with comforts 
from above, dost support us in faith and patience in the fellow- 
ship of Thy suffering, and dost send us seasonable relief. 
Extend, we beseech Thee, these Thy mercies to all who eall 
upon Thee; and prosper the means made use of for their cure, 
that they may be restored to health of body, vigor of mind, 
and cheerfulness of spirit. 

We praise Thee for the chivalrous fraternity of physicians 
and surgeons. We rejoice in the tireless courage with which 
some are tracking the slayers of mankind with the white light 
of science. Grant that under their teaching we may grapple 
with the sinister forces that have ravaged the race, and that 
we may so order the conditions of existence that none may be 
doomed to an untimely death or lack the vitalizing gifts which 
Thou hast provided in abundance. Strengthen in the whole 
profession the sense of its sacredness. Though they deal 
directly with the frail body of man, may they cherish an abid- 
ing consciousness of the eternal primacy of the personality that 
tabernacles in it; and grant that by the call of faith and hope 
they may summon to their aid the mysterious spirit of man 
and the energy of Thine all pervading life. 

We invoke Thy guidance and favor on the nurses who 
carry comfort and relief to the afflicted and anxious. Enrich 
their energy and skill with sympathy and faith; that they 
may quicken the will to recover and to live more fully in 
accord with Thy blessed will. 

And we pray Thee blessed Lord that all that may befall 
us may bring us to Thee; and that knowing Thy perfectness, 
we may be sure in every disappointment that Thou art still 
loving us, and that in every hour of darkness Thou art still 
enlightening us, and in every enforced idleness that Thou art 
still using us, yea, in every death that Thou art giving us life, 
as in His death Thou didst give life to Thy Son, our Saviour 
Jesus Christ. Amen. } 


32 


As THE SIGHT-SEER Wants It 


THE WINDOWS 


Qe years ago the plan was inaugurated to erect here 
a monumental group of nine windows, which should set 
forth in an original and impressive way a story of origins worth 
the telling, and to the telling of which no other place in the land 
could so happily lend itself. 

The plan is to have the series illustrate the influence of 
Christianity on our civilization, leading up through the Anglican 
to the American Church. The series, beginning at the eastern end 
of the south side, is to go around the Church and to culminate in 
the chancel window. The first window at the southeast corner of 
the nave represents the Risen Christ commissioning His apostles. 
This, like all the windows, is divided into an upper scene, depict- 
ing the event commemorated, and under it a subject indicating 
certain results associated with the main event in subsequent 
history. The sub-subject in this window represents the Apostolic 
Succession, introducing St. Paul and St. Timothy, St. Ignatius 
holding the book of his epistles on the Episcopate, St. Athan- 
asius and Gregory the Great, placed here because of his relation 
to missions in England; St. Columba with the symbol of the boat 
by which he sailed to and from Iona, St. Augustine holding the 
banner with which he landed on the Isle of Thanet, and in his 
right hand the shell with which he baptized Ethelbert, St. 
Anslem, indicating the Norman Succession, Cranmer represent- 
ing the Reformation period, and Seabury wearing the mitre 
which is still preserved at Trinity College, Hartford. 

The second window of the series represents the Age of 
Martyrdom—a most difficult theme to represent in art because 
mere human agony is not a thing to look upon, however we may 
be impressed by its heroic purpose. The scene chosen avoids 
mere physical suffering and represents the trial of the unflinch- 
ing maiden Agnes. The child is standing before the stern Roman 
official, Sempronius, sitting in characteristic Roman indifference 
to anything but law and policy. He is the image of force and 
of the power that cares for none of these things. Opposite is 
the venerable figure of the Pontifex Maximus trying to urge 


33 


Curist CHurcH, PHILADELPHIA 





Agnes to save her life by denying her Lord. The central figure 
is the pure and radiant one of the weak girl defying the powers 
of earth. She has snatched from her robe the cross and, while 
she is gentle in waving aside the old man’s subtle effort to per- 
vert her, she lifts aloft the sign of eternal hope, knowing that 
it means her death. Like the first martyr, she seems already to 
see Christ at the right hand of God. The sub-subject in this 
window displays Eastern and Western martyrs of the Church, 
men and women, clergy and laity, from Stephen to Alban. 

The third window stands for the sharp transition, when 
the cross had won and when its triumph cast long rays into 
the future. The upper scene is the vision of Constantine, and 
stands for the fact that he, at least, stopped martyrdom by 
heathenism in his empire and prepared for the growth of the 
Church. At the head of his army his gaze is fixed upon the 
words, ‘‘In hoc signo vinces.’’? The sub-subject of this window 
carries out the cross motive as represented, especially by the 
laity. This has been selected to introduce the important episode 
of the Crusades. Thus a Palmer stands near a Knight—both 
the Orders of the Temple. At one side is the vigorous figure 
of the mitred abbot, Bernard of Clairveaux, preaching the last 
Crusade. In the center are the regal figures of Godfrey, the 
first King of Jerusalem, and Louis of France, holding Sainte 
Chapelle. 3 

The fourth window stands for the Christian Faith, and 
recalls the period of the Great Councils. The main subject is 
the Council of Nice. Presiding and seated is Hosius, Bishop 
of Cordova. Constantine with his retinue of soldiers is standing 
at one side. Eusebius of Ceesarea is seated at the right. Behind 
him as a foil is the heretical Eusebius of Nicodemia. The central 
figure of all is that of Athanasius, the Archdeacon of Alexandria. 
The sub-subject of this window depicts the first Ecclesiastical 
Council in America, which, however simple, was one of the most 
potential gatherings in Christian history and well deserves to be 
forever commemorated by all who are concerned with the sources 
of that which is best in our life. The figures of Doctor White, 


34 


As THE SIGHT-SEER WANTS It 





Doctor Provoost and Doctor Smith are readily recognizable. 
Others who met with them as representatives from New York, 
New Jersey, Delaware, Maryland, Virginia and South Carolina 
were Beach, Ogden, Blackwell, Wharton, Wilmer, Griffith and 
Purcell, with Duane, Dennis, Shippen, Atlee, Swift, Craddock, 
Page and Pinckney, etc. Courageously they adjusted the Church 
to the new order, revised the liturgy, formulated a constitution 
and took steps to secure the Episcopate. The Protestant Epis- 
copal Church and all who would understand the sources of the 
religious forces in America will contemplate this window with 
reverent gratitude. 

The fifth window presented is the eighth in the designed 
series. It depicts the two primary epochs in the history of the 
Church’s influence on the Nation, namely, the first permanent 
settlement and the attainment of independence. High over all, 
between two consoles which form part of the renaissance dec- 
oration framing the two scenes, stands an angel with outstretched 
wings, holding a scroll with the legend, ‘‘Fear not, little flock, 
for it is your Father’s good pleasure to give you the Kingdom.”’ 
The main subject is The Settlement of Jamestown, 1607. The 
little caravel, ‘‘The Godspeed,’’ lies at anchor in the river; 
peering through the stockade is a group of Algonquin Indians; 
the intrepid Captain John Smith is seated with other leaders of 
the pioneer band at their daily worship under the ship’s sail 
sheltering them amongst the trees; Chaplain Robert Hunt, ‘‘an 
honest and godly divine,’’ is preaching from the rude board 
pulpit; the other figures are Captain Christopher Newport, 
Edward Wingfield, Richard Hackluyt, John Ratcliffe, Bartholo- 
mew Gosnold, George Kendall and John Martin, reproduced by 
the artist from portraits in London. These were the men who, in 
the providence of God, transplanted the civilization and religion 
to which we owe our national growth and glory; here, rather 
than at Plymouth, was the foundation stone of our liberties laid; 
the Church’s prayers offered by devout churchmen consecrated 
the first deliberative assembly of freemen convened on American 
soil, kneeling in the primitive church at Jamestown. With 
ungrudging appreciation of the contribution of Puritan and 


35 


Curist CHURCH, PHILADELPHIA 


Pilgrim and others in their place and time, it is to be every- 
where recognized that the roots of the great vine were bedded 
first in the warm soil of Virginia, and from thence it hath filled 
the land. To this the window bears eloquent witness. The sub- 
subject also illustrates the Church’s vital relation to the equally 
important erisis of the Revolution. It is a view of the Christ 
Church Patriots in 1790, and shows a part of the regular con- 
sregation that were stirred by the exhortations of Bishop White 
and Doctor Smith and Doctor Duché from the wine-glass pulpit 
outlined in the foreground. They are standing in their high- 
backed pews in the act of praise. The portraits are reproduced 
from lithographs admirably—Robert Morris with the White and 
Harrison children, the President and Mrs. Washington, Hamil- 
ton, Betsy Ross, Joseph Hopkinson, Doctor Rush, William 
Meredith, Francis Hopkinson, Franklin, Mrs. Bache, and their 
fellow-worshippers, John Penn, Joseph Swift, Horace Binney, 
Tench Coxe, William Bradford and others. Dignified and rich 
in coloring, the full message of the unique work unfolds as it is 
approached in its sequence in the series of windows of which it is 
the last. 

The sixth of the windows in this series has now been in- 
stalled. It is known as the Liberty Window; and depicts the 
religious source of human liberty. The main subject pictures 
the signing of the Magna Charta in 1215 at Runnymede. That 
epochal document represented the protest of Christian England 
against absolutism in government, be it that of King or Pope. 
The declaration that ‘‘The Church of England shall be free’’ 
was a two edged sword; it meant freedom from Papal domina- 
tion and freedom from royal usurpation. It was wrung from 
the unwilling King John, in the teeth of Pope Innocent’s re- 
pudiation, by the Barons under the leadership of the sturdy 
Archbishop of Canterbury, Stephen Langton. With all its 
associations of freedom and human rights, it was the gift of 
England’s Church to the nation and to the race. 

The sub-subject is a reproduction of the familiar painting 
by Matteson said to be in the gallery at Washington. ‘‘Prayer 
in the First Congress, September, 1774,.’’ Dr. Jacob Duché of 


36 





Ht 


mal 




















a a ane 


= —_— 





ORIGINAL BUILDING 


As THE SIGHT-SEER Wants It 





Christ Church is offering the invocation at the meeting of the 
representatives of the various Colonies in the Continental Con- 
gress in Carpenter’s Hall. The well known faces of the leaders 
are readily identified—George Washington, Patrick Henry, 
John and Samuel Adams, John Jay, Richard Henry Lee, John 
Rutledge, Philip Livingston, Charles Thompson, Secretary, ete. 

The significant fact certified in this window is that in one 
case after another we come upon Christianity as the source from 
which human progress derived its principle and its motive. The 
text on the scroll unfolded by the angel above is ‘‘Stand fast 
therefore in the Liberty wherewith Christ hath made us 
free.’’ In the crisis of the American Revolution, it was certain 
reformed branches of the Christian Church that generated the 
dynamic leadership which proclaimed and procured liberty’s 
progress. In the Continental Congress in 1774 from its Presi- 
dent Peyton Randolph down, the men who carried the momen- 
tous measures were for the most part Churchmen. Fully two- 
thirds of them were so identified. So too, in the Congress of 
1775, the daring group was largely of the same communion; and 
Christ Church became yet more markedly the center of patriotic 
inspiration. 

All in all this fine addition to the notable windows has a 
vital message to certify to the present generation. 

The six windows, thus briefly described, have already been 
constructed by the firm of Heaton, Butler & Bayne, of London, 
and have been placed in their respective positions in the Church 
by the King, Newbold, Mifflin, Elkins, Creth and Belfield 
families. They speak convincingly for the artistic merit of the 
scheme and quicken the eagerness for its completion. 

There yet remain three of the series to be provided, and 
the great chancel window as well. Following in its order after 
the Conciliar Window, cartoons are in hand for one representing 
the Introduction of Christianity into Britain, with the sub- 
subject showing the Prayer Book Cross at Drake’s Bay, Cali- 
fornia. And then follows the Reformation Window, with a 
kindred American scene. 


37 


Curist CHURCH, PHILADELPHIA 


The culminating feature in this significant series—the great 
Chancel Window—is to replace the present inadequate and 
outworn combination of painted glass by a noble Te Deum 
subject, representing Christ as the head of His Kingdom, 
enthroned and worshipped by angels and men, the latter in their 
manifold works that make up Christian civilization, through 
which varied elements come down even to us the benediction of 
His perpetual presence and the invigoration of His personal 
indwelling, blessings which find their appropriate interpreta- 
tion in the Sacrament of the Altar over which the window glows. 


Tur NEIGHBORHOOD HouUsE 


HE project to safeguard and equip the old Church has 

made such progress that we congratulate all who have 
shared in the undertaking. The historic sanctuary has now been 
put, as far as possible, beyond the risk of fire. The dangerous 
old Parish Building that connected the Church with the ware- 
houses to the north, filled with inflammable stuff, has been torn 
down, leaving the sacred edifice unobstructed in its dignity and 
beauty. The five furnaces that were for years a source of 
anxiety have been removed so that there is no longer any fire 
in or about the Church. Moreover, the tombs of such as Robert 
Morris and others are once again in the open churchyard, kissed 
by the breath of heaven. The accomplishment of these neces- 
sary improvements at this national shrine must gratify every 
patriot. 

But more than this, across American Street, at a safe 
yet convenient distance, two properties have been bought, and 
a notable building erected and occupied. This Neighborhood 
House, with its basement and three stories, 122 feet long by 37 
feet wide, contains in its fireproof cellar the boiler that sup- 
plies vapor heat to both the Church and the House. The build- 
ing, which is in architectural harmony with the Church, has 
been constructed so thoroughly that it should serve its beneficent 
purposes for many generations. The population that is crowded 
into the narrow streets of the vicinity is finding here a generous 


38 


As THE SIGHT-SEER WaANtTs It 





hospitality to much-needed privileges, and the various activities 
of the parish have now a home in which to expand. 

A new vista of opportunity has opened before the historic 
parish, a new field for mutual helpfulness, a new center for 
efficient social service is provided, and the challenge is issued 
for volunteers to enlist and occupy and bring to pass. Work- 
shop and materials beckon workers. The present earnest band 
of trained helpers is attracting and welcoming others who hear 
the call of the Christian Settlement. As the group grows in 
number and experience, and the agencies develop, the building 
can be, if need be, enlarged and living rooms incorporated for 
resident helpers. As this process advances and people realize 
how the improved methods of rapid transit have quite delivered 
us from remoteness and isolation, the dear old Church will 
generate a new vitality and charm and come blessedly close to 
the lives of her many children. 


OTHER BETTERMENTS 


HE ancient organ, which has been several times renovated, 
has again been reconstructed for the use of those who find 
in this venerable shrine, with its revived activities, their spiritual 
home; windows which had been bricked up have been reopened ; 
a stairway to the galleries has been erected in the Tower Room, 
uncovering a balcony which for years lay concealed; an exten- 
sion of the iron fence supplants the brick wall on the western 
exposure; the original sash has been replaced over the four 
stained-glass windows on the south, restoring the exterior 
appearance; a handsome mural tablet has been given in memory 
of Bishop Compton, and others are in contemplation, record- 
ing names and incidents of superior importance. 

These and other contemplated betterments have been the 
subject of painstaking consideration by the parochial authorities 
under the generous supervision of the Diocesan Committee on 
Architecture, and more particularly of Mr. Horace W. Sellers, 
@ specialist on the colonial period. 


39 





Whence came the Declaration 
of Independence ? 
What had Christ Church to do with it? 


Let us lead up t yet mper thoughts on earlier movements, 
by presentme Grst 


~ An Answer given to this Popular Inguiry 


Ey te 
RECTOR OF CHRIST CHURCH 
m tie 
Pine Street Presbyterian Church 
at the 
UNITED PATRIOTIC SERVICE 
Recresexting 
the Churctes Infimential im the Reveintion 


Fourth of July, 1915 


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““Stand fast therefore in the liberty 
wherewith Christ hath made us free.’’ 
—Calatians V: I. 


HERE is much in this high challenge of the great Apostle 

on which we may not here dwell; but it may aptly serve 
as a keynote in introducing the theme for our consideration at 
this service. St. Paul confidently traces human liberty to its 
source in Jesus Christ; and stirringly calls for its expansion 
through a large and daring loyalty to Him. 

It may be noted that in his demand for freedom he is 
poles apart from certain petulant iconoclasts who ignore the 
accredited conclusions of experience and assail institutions to 
which they owe everything, contending with pallid platitudes 
for a fictitious free speech. Dealing with radical issues he yet 
handles them with a reverent regard for the conserving factors 
in life, and with an exemplary sense of the responsibility 
involved in distinguishing between liberty and license. More- 
over, he is indulging in no empty burst of popular oratory, but 
soberly and with martyrlike sincerity he emphasizes the vital 
truth. There is none other name under heaven given among 
men, whereby we must be saved from all slaveries into the 
glorious liberty of the children of God, save only the Name of 
our Lord Jesus Christ. 

True, it may be said that he is here concerning himself 
with the freedom of the individual, while we are this day con- 
sidering the wider subject of the independence of a nation. His 
challenge, however, is none the less apt for this. Discerning 
men realize that a fundamental need amongst us at the present 
time is for a more thorough application of personal ethics to 
our public life. One’s character must be carried over into his 
corporate relations. It may not be as easily evident, but it 
is as essentially true that the nation, as well as the individual, 
finds and fosters its freedom in its faithful allegiance to the 
enfranchising principles, spirit and method of the Great Master 
of men. 


43 


Curist CHuRcH, PHILADELPHIA 





‘*Stand fast therefore in the Liberty wherewith Christ 
hath made us free.’’ We have a timely watchword here for our 
Fourth of July contemplation. 

There have been many influences and agencies operating 
through the years in the evolution of human society; and we 
may justly glow with comprehending gratitude as we sing the 
praises of one and another in our festal celebrations. But it would 
be signally unintelligent for us to fail to recognize that the 
dynamic back of them all has been and is the Christian religion; 
and it would be discreditable and damaging beyond measure 
for us to permit a misapplication of the principle of the separa- 
tion of Church and State, or temerity born of our unhappy 
ecclesiastical divisions, or the opposition of superficial cynics, 
to deter us from certifying frankly and stimulatingly to 
the vitalizing and molding power of the Church of God in 
national life. Indubitably it was the great liberating ideas of 
the redeeming Lord that undermined the entrenched tyrannies 
of those and succeeding years. Loyalty to His magnetic person- 
ality knit His followers into a fellowship, consecrated to the 
replacing of self-seeking oppressions with self-sacrificing service, 
to the dignifying of our common manhood, and to seeking that 
all might live the richest possible life and share it universally. 

In his learned volume on ‘‘The Gifts of Civilization,’’ Dean 
Church elaborates the thesis that: ‘‘History teaches us this, 
that in tracing back the course of human improvement we come 
in one case after another upon Christianity as the source‘from 
which improvement derived its principle and its motive; we 
find no other source adequate to account for the new spring of 
amendment; and without it, no other source of good could have 
been relied upon. It was not only the strongest element of 
salutary change, but one without which others would have had no 
chance.’’ Of all the sage sayings of Washington, none is more 
worthy of repetition on Independence Day than that portion of 
his farewell address wherein he reminded the country that ‘‘Of 
all the dispositions and habits which lead to political prosperity, 
religion and morality are indispensable supports. In vain would 
that man claim the tribute of patriotism who should labor to 


44 





ALTERATIONS MADE JuLy 4, 1776 


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THE WHENCE OF Our LIBERTY 


subvert these great pillars of human happiness, these firmest 
props of the duties of men and citizens. The mere politician 
equally with the pious man, ought to respect and to cherish them. 
A volume could not trace all their connections with private and 
public felicity. Let it simply be asked where is the security 
for property, for reputation, for life, if the sense of religious 
obligation deserts the oaths which are the instruments of 
investigation in the courts of justice! And let us with caution 
indulge the supposition that morality can be maintained with- 
out religion. Whatever may be conceded to the influence of 
refined education on minds of peculiar structure—reason and 
experience both forbid us to expect that national morality can 
prevail in exclusion of religious principle.’’ 

And let it be further noted, men and brethren, that we can- 
not overestimate what it has meant for us in this young republic 
to have had the Christian Church nurturing men with such 
convictions, and thereby qualifying them as Chief Magistrates 
to shape wisely the destinies of this land; and it is heartening 
to find a like wisdom inbred in our latest leaders. Mr. Taft’s 
recent testimony is highly significant: ‘‘The longer my expe- 
rience with government,’’ he says, ‘‘the more deeply impressed 
have I become with the tremendous importance of the part 
that the Church plays in making popular government what it 
should be, and in vindicating it as the best kind of government 
that an intelligent people can establish.’’ And to the same effect 
is the witness repeatedly borne by our present discriminating 
Executive, Woodrow Wilson, whose heartfelt message of interest 
has just been read in your hearing, and for whom this meeting 
invokes God’s guidance and support in this national crisis. 

Furthermore, my friends, it behooves us in this land and 
day to realize that these truths are to be interpreted with no 
narrow denominational bias. Men of every race in Christendom 
have flocked to these shores representing every branch of the 
historic Church, Greek, Roman and Anglican, together with 
those of more recent groupings; and it becomes us to speak 
with a large spirit of comprehensive fraternity in cordial 
acknowledgment of the contribution which each has made to 


45 


Curist CHURCH, PHILADELPHIA 


our national development. Obsolete bigotries are here to be 
resolved into a better brotherhood. It is then with no blind or 
grudging appreciation of what others have later contributed, 
that we state the simple fact that in the Revolutionary crisis 
which we this day commemorate, it was certain reformed 
branches of the Christian Church that generated the dynamic 
leadership which proclaimed and procured liberty’s progress. 

In the same spirit of appreciation may I not in this presence 
and day, when by this and many other ventures we are reclaim- 
ing Christian Unity, primarily rejoice in the splendid patriots 
bred in other Communions than my own; and listen with 
responsive gratitude to the record of their valorous deeds; the 
while I briefly recall the part played by those of my own imme- 
diate ecclesiastical lineage. 

This past month many, who would estimate in their right 
perspective the origins of our free institutions, have been com- 
memorating the seven hundredth anniversary of the signing of 
the Magna Charta; that epochal document represented the pro- 
test of christian England against absolutism in government, 
be it that of Pope or King. The declaration that: ‘‘The Church 
of England shall be free’’ was a two-edged sword, and it was 
meant to be. It meant freedom from papal domination, and 
freedom from royal usurpation. It was wrung from the unwill- 
ing John and in the teeth of Pope Innocent’s repudiation by 
the Barons, under the study Archbishop of Canterbury, Stephen 
Langten. As his great predecessor, Archbishop Theodore, in the 
seventh century had unified the Church in the various petty 
kingdoms in the land, and thus created a national consciousness 
that led finally to the development of the nation itself; so under 
Langton, Magna Charta, with all its associations of freedom 
and human rights was the gift of England’s Church to the 
nation and to the race. 

And so when we come down the path of history to the 
opening up of this our own beloved country, let it be recalled 
that, after all is said and done, it was discovered by Cabot; 
and settled at Jamestown, Plymouth and Pennsylvania by 


46 


THe WHENCE OF OuR LIBERTY 


similar breeds of Christian Englishmen, and that it owes its 
existence, its institutions and very much that has made it great 
and glorious to its English antecedents, shaped and inspired as 
they were by England’s Church. 

Others there are who have precious memories to cherish and 
transmit, but as Americans and as Churchmen who trace 
unbroken succession through England to Apostolic Days, you 
would not have us forget that it was this Church’s prayers and 
the presence of this Church’s minister that consecrated, in 
1619, the first deliberative assembly of freemen on American 
soil, which met in the little church at Jamestown, Va., where 
the foundation stones of our country’s liberties were laid. 

Men of various races and various groupings in Christendom 
united in the mighty struggle which won for us our inde- 
pendence. With a clear, harmonious voice they echoed the cry 
which sounded forth in old St. John’s Church in Richmond from 
Patrick Henry’s lips: ‘‘Give me liberty or give me death.’’ 
And foremost amongst them, when the need for Revolution 
arrived, were the sons of the English Church. When the Con- 
tinental Congress met in 1774 in our own Carpenter’s Hall, 
from its President, Peyton Randolph, down, the men from 
the several colonies who carried the momentous measures were 
largely (let us call them) Churchmen. Fully two-thirds of 
them were so identified. The deliberations of the famous body 
were opened with prayer by the Rev. Jacob Duché, a minister 
of Christ Church. So, too, with the Congress of 1775, organized 
as before with Randolph at its head, and opened with the prayers 
of the patriot priest, Parson Duché, the daring group was 
largely of the same communion. And therefore Christ Church 
became yet more markedly the center of patriotic inspiration. 
From its pulpit Dr. William Smith delivered the most note- 
worthy of the utterances which shaped the popular sentiment in 
the direction of resistance to over-bearing and alien oppres- 
sion. The discourse was published in countless editions at home 
and abroad, and was circulated broadcast throughout Great 
Britain. A fortnight later, from the same pulpit, Parson Duché 
delivered a scarcely less notable discourse before the First 


47 


CHRIST CHURCH, PHILADELPHIA 





Battalion of the City and Liberties of Philadelphia; and in a 
few weeks he preached another sermon of like character before 
a yet more distinguished congregation: it was July 20th, Con- 
gress had set it apart as a day of general humiliation through- 
out the colonies, and it was as to their veritable spiritual home 
that the great body of the delegates gathered in the stately 
sanctuary on Second Street. Significant indeed were the thoughts 
of that solemn band. Illumination and benediction descended 
upon those anxious worshippers. From the Throne of Grace 
fullest inspiration lighted upon those devout souls, the inspira- 
tion that animated Richard Henry Lee to introduce the critical 
resolution—‘‘That these united colonies are and of a right 
ought to be free and independent states;’’ and that nerved 
Franklin, Livingston, Adams, Sherman and Jefferson to draft 
the immortal Declaration which elaborated that resolution, and 
set forth the causes for separating from Great Britain, and that 
fired the fifty-six valiant signers, thirty-six of whom were of 
this Church, to append their names as a mutual pledge of life, 
fortune and honor, with a firm reliance on the protection of 
Divine providence. Yes, it was the animating spirit of God, 
working through His Church, that wrought amongst us the 
uplifting movement which we this day commemorate. 

Dr. William White, afterwards the first Bishop of the State, 
was the revered pastor and adviser of Washington, and Chap- 
lain of Congress. His vestry was the first corporate body in the 
country to recognize Independence, meeting on July 4th, as 
their bells caught up the echo of the Liberty Bell, and alter- 
ing the Prayer Book to make it harmonize with the Declaration. 
Clearly he is within bounds who has said: ‘‘Christ Church 
shares with Old Faneuil Hall (the gift of Churchmen to Boston 
patriots) the proud distinction of being a cradle of the country 
itself, as it is the cradle of the Church in America. The sacred 
pile is a memorial to God, to the Church, and to the Nation.’’ 
Yet redolent as its record is—and we have given but typical 
items in it—it is recalled this day in no vain spirit of self 
glorying, nor of bespeaking for it the complacent patronage that 
might be accorded to the relic of a spent force. But we remind 


48 


THrt WHENCE OF Our LIBERTY 





ourselves of its signal influence in the development of the men 
who led in the great crisis because it serves as a striking illus- 
tration of the part which the Christian Church generally may 
and must play if liberty and justice are to prevail on this earth. 

These are dark days for many of our brother men. The 
Gospel of Hate has envenomed the nations of Europe. Never 
was this poor groping world in such dire need of that which 
alone can usher in the reign of peace and progress. 

It behooves us in this favored country resolutely to analyze 
the confused cries for preparedness. Unterrified by alarmists 
let our responsible representatives maintain an efficient military 
and naval police force; the while, with vision and courage our 
people gird themselves for the manifest destiny of helpful leader- 
ship in all that makes for the enlightened civilization of the 
next generation, without delay, and without stint despatching 
relief to the desolated families in devastated districts. Above all, 
let us meet the crucial situation by bending our minds to the 
oreat task of fostering a deeper spirit of racial sympathy and 
international fraternity, and of exalting in men’s hearts the 
divine ideal of universal liberty based on law. 2 

Beyond all doubt, brethren, the time has come for Christian 
men here and everywhere to take their religion far more 
seriously. Our only hope les in the leavening spirit of Him who 
came to establish the reign of love and peace, and whose cham- 
pions must yet redeem the race from falsehood, greed, and 
oppression. The call rings, clear and penetrating, in our ears 
this day, as it fell from the lips of the Apostle—‘‘Stand fast 
therefore in the liberty wherewith Christ hath made us free.’’ 

Let this generation of alert patriots catch and teach the 
native and foreign born amongst us to sing out the depth of 
meaning in the familiar stanza— 


When the wild tempests rave, 
Ruler of wind and wave, 

Do Thou our country save 

By Thy great might. 


49 


Curist CHuRCH, PHILADELPHIA 





Hymn written for the Independence Day service 
Tune Canonbury 
By the Rr. Rev. THomas J. Garuanp, D.D. 


Lord, in Thy house this sacred day, 
We kneel where patriots knelt to pray; 
They pledged anew their faith in Thee 
Then took up arms for liberty. 


Not in their strength, but in Thy might 
They trusted to defend the right; 

And Thou didst guide them by Thy hand 
And stablished firm our fatherland. 


God of the Patriots! be our guide 
Protect this land for which they died; 
Give us our fathers’ faith in Thee, 
To live for truth and lberty. 


Lord, lead us in the paths of peace 

Till wars throughout the world shall cease; 
Till Nations’ hate and strife have died 
And righteous peace and love abide. 


50 


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War Echoes 


| pees thus the militant patriotism of the Revolu- 
tionary period, let us slip in here a reference to the 
Parish response to the late catastrophe. 

In the Minute Book of the Vestry, there is this entry: 

“The Rector, Church Wardens and Vestrymen of Christ 
Church, Philadelphia, at their first regular meeting after the 
fateful 6th held at the Rector’s office, April 10, 1917, adopted 
the following Minute: 

‘* “Whereas our President and Congress declare a State of 
War exists between these United States and Germany; we, 
the custodians of this patriotic shrine, and the representatives 
of the Christian congregation worshiping therein, do pledge 
anew our loyal support collectively and individually to our 
Government in defence of the sacred principles for which 
the country is now called to arms. Conscious of our para- 
mount responsibility at such a time to assist in mobilizing the 
powers of our religion which alone can avail to safeguard 
the soul of the nation, and to advance the Kingdom of the 
Prince of Peace, we do hereby re-dedicate ourselves to this 
supreme task in the spirit of the Revolutionary Fathers who 
knelt in this Sanctuary. We offer the use of our buildings 
for such purposes as may seem best fitted to aid the National 
Cause. In all available ways we would stand by the President; 
and co-operate with all men of good will in inter-nationaliz- 
ing the ideals and methods of our Universal Lord and Master, 
Jesus Christ.’ ”’ 

Our thinking and speaking were concentrated more and 
more upon the effort to rightly apprehend and apply the 
teachings of Jesus to an emergency likely to bring out the 
worst in us all. 

In retrospect the story of how the American Church rose 
to the demands of those days is full of lights and shadows. 
The temptation to scrap Christianity for the time being beset 
many; and the war hysteria with its orgy of hate permeated 


53 


Curist CHURCH, PHILADELPHIA 


far. Politicians, profiteers and propagandists vociferated ; and 
our sectarianism found but a discordant and ineffective mes- 
sage. Some day, however, the bright side of the record will 
get its hearing; and the influence of the Patriots’ Sanctuary 
may prove worth recalling. All the stirring activities of the 
times found zealous recruits, like knights of old consecrated 
at the altar. Youth volunteering before the draft. Hager 
workers in every direction. 

Outside the Church this sign was hung and its invitation 
extensively accepted— 


The Patriots’ Sanctuary 
Historic Bells Chime National Anthem 
at Noonday 
Open to all for Meditation and Prayer during the War 


COME IN AND PRAY FOR 


Our Country and those in Authority. 
Our Enlisted Men and the Allies. 
Our City, and those who sojourn here. 
Our Churches, and all who exalt God. 
Those who bear relief and comfort. 
The Wounded and the Dying and those who mourn. 
The Forgiveness of our Enemies, and all who would 
have Might make Right. 
Repentance, Faith and Obedience. 
Righteousness, Temperance and Purity. 
True Religion, and Spiritual Power. 
Unity, Fraternity and Loyalty. 
The Will of God and the Spirit of Christ. 
A Just and Lasting Peace. 
“They that wait upon the Lord shall renew their 
strength.”’ 


Publicly and privately aspirations found expression in 
many new forms of which the following was typical: 


54 


THe War to END War 


God of our fathers, who hast raised up this nation for a 
glorious mission, and hast sent Thy Church to leaven the 
world, deepen in us and all who call themselves Christians 
the sense of our surpassing opportunity in this time of war, 
as witnesses to Thee; help us the more faithfully to consider 
Thy Will and share Thy Spirit and follow Thy way; that so 
we may enter into Thy great reward. Bless our leaders with 
vision and strength in upholding the high cause of human 
liberty. Shield from every evil the men who serve in the 
Army and Navy, and inspire them with a holy enthusiasm. 
Animate the minds of the people with the unifying spirit of 
sacrificial patriotism. Make us grateful stewards of Thy un- 
merited bounty to the relief of those in need. And, above all, 
so enlighten and quicken Thy servants that we may be fit 
instruments to Thy glory, increasing the righteousness which 
alone exalteth a nation, and hastening Thy Kingdom; through 
Jesus Christ our Lord. Amen. 


In the larger fellowship of the Diocese, Pennsylvania led 
the way in the formation of a War Commission, immediately 
concerned to follow its young soldiers into camps and canton- 
ments, equipping qualified chaplains and discovering ways and 
means for supplying vital wants for the oncoming host of 
splendid young manhood. At Niagara, League Island, Dix, > 
Meade, Cape May, Augusta and wherever our Pennsylvania 
lads were assembled, the Commission followed with every re- 
source of personnel and equipment. The little devotional 
manual ealled ‘‘A Prayer Book for Soldiers and Sailors’’ 
published by the Bishop White Prayer Book Society was 
issued by the tens of thousands; and adopted with its musical 
edition and band scores everywhere. 


After the Armistice a memorial tree was planted in the 
south yard, in honor of Ensign Joseph Faussett Bellak, our 
gold-star member. And on October 2, 1919, there was unveiled 
in the Tower Room a bronze tablet giving the Honor Roll— 


55 


Curist CHurRcH, PHILADELPHIA 


‘With gratitude to God, Who has entrusted the 
fruits of Victory to us! 
With affectionate appreciation of the noble 
services our loved ones rendered. 
And with reverent consecration of all that we 
are and have, to the high call of the future.’’ 


and the flag of the Medical Department of the 309th Field 
Artillery was presented by Lt.-Col. Wiliam Easterly Ashton, 
and was placed as a permanent memorial in the Chancel, and 
the three score survivors were welcomed back with Benedic- 
tion and new challenge— 

‘‘Unto Thee, O God, do we give thanks; yea, unto Thee 
do we give thanks, for the victory of justice and righteous- 
ness which brings peace to a bruised and broken world. Grant 
unto us that we may use the fruits of victory nobly, and show 
ourselves worthy of Thy gift of peace; through Jesus Christ 
our Lord. Amen. 


“Victorious Crusaders 
For righteousness, all hail! 
Your homeland Church enriches 
Its memories with your tale. 
This shrine where patriots knelt 
Rings with your praises now. 
The world unites to shower 
Its blessings on your brow. 


‘< *Carry on, Brave Hearts! Carry on!’ 
The fateful day is all your own, 
The Evil Thing is overthrown, 
The mighty victory is won— 
‘Carry on, Brave Hearts! Carry on!’ 
Your might shall set Christ on His throne 
And His sweet grace in full atone 
For all that you have undergone— 
‘Carry on, Brave Hearts! Carry on!’ ”’ 


56 


THe War To END WAR 





The Wisit of the Archbishop of Work 
at a Critical foment in the World War, 
fflarch 24, 1918 


NE of the most memorable of the special occasions in 
our history occurred on Palm Sunday, 1918, when the 
Most Reverend Cosmo Gordon Lang, D.D., addressed a con- 
gregation of representative citizens who thronged the Church 
and outside. His visit was important not only because of his 
standing as one of the foremost ecclesiastics in Europe, but 
more particularly because of its semi-official character. He was 
eagerly welcomed in Philadelphia by state and city officials 
and by leading representatives of the religious, historical, social, 
educational and business circles. He spoke to responsive crowds, 
not only in the old Church, but also at a Mass Meeting in the 
Metropolitan Opera House in the afternoon of the same day, and 
at a continuous round of assemblies on the following day. His 
presence here and elsewhere in the country produced important 
consequences. 

Besides the Archbishop and his Chaplain, the Rev. J. H. 
Ironmonger, those who officiated at the Morning Service were 
Bishop Rhinelander, Dr. James A. Montgomery and the Rector. 
Just before the sermon, Bishop Rhinelander entered the pulpit 
and said: 

There is no more fitting place for our welcome to our 
distinguished visitor than this historic Church. No doubt 
there is a striking contrast between the glorious York Minster 
and this Colonial Parish Church, now left isolated, by a shift of 
population, in the midst of a purely commercial district. 

Some day, perhaps, when our faith is strong, we too shall 
start Cathedral building, but, meanwhile, it is here in Christ 
Church that we find ourselves peculiarly sensitive to deep 
spiritual influences and emotions and are prepared to see new 
visions and to set them to new tasks. 

There is another contrast no less striking. This Church is 
vividly associated with our Revolutionary days. Here our Rev- 
olutionary leaders came; here they prayed; from here they 
went forth to declare and make good our independence. Today 


57 


Curist CHurcH, PHILADELPHIA 


Christ Church of the Revolution has become Christ Church of 
the new alliance—of an alliance destined, I believe, to be more 
close and vital than any other alliance in all history, between 
two nations in a common cause. 

This indeed seems a sharp contrast. And yet in reality what 
could be more natural and more clearly in accord with God’s 
will? For, in our Revolutionary days, though we were fighting 
against Englishmen, we were none the less fighting for ideals 
which England herself had taught us to hold more dear than 
life itself, ideals of liberty, righteousness and justice, for which 
the very name of England stands; for which we stand at Eng- 
land’s side today, and, please God, shall stand for all the days 
to come. 

So we freely pledge to our beloved guest and visitor as 
swift a sympathy, as keen a will, as he could find at home. 
Indeed our home is his as his is ours. The mother spirit, the 
measureless sacrifice, the undaunted courage of his people, we 
are resolved, with God’s help, to emulate. 

We are with England in this war till victory is won, no 
matter what victory may cost. And after victory we shall be 
with England still, keeping the world at peace. 

It is then with profound thankfulness and with a very moy- 
ing sense of the thrilling significance of this occasion that, in 
this place and at this very hour of the great battle now raging 
for our common liberties, I welcome in your name and in the 
name of those you represent, His Grace, The Right Honorable 
and Most Reverend Cosmo Gordon Lang, D.D., Archbishop of 
York. 

Thereafter, in an atmosphere tense with emotion the Arch- 
bishop was escorted from the Sanctuary, ascended the pulpit 
and spoke as follows: 

My text is the 9th verse of the 9th chapter of the book of 
the Prophet Zachariah: ‘‘Behold thy King cometh unto thee.’’ 

The voice of the 89th of a long line of archbishops who 
have ruled the Church of God, in a city where Roman emperors 
were proclaimed and lived, and which echoed to the tramp of 
Roman legions, and which is associated with every stage of the 


58 


Tue War To END WAR 


long struggle by which our race has achieved its freedom, is, 
indeed, the voice of Old England to speak to you today, in 
the heart of a city, which still in so singular a measure embodies 
the spirit to which this new world was dedicated. This is, 
indeed, a day which touches the mystic chords of memory. I 
cannot forget that for this Church one of my predecessors con- 
secrated that good old man whose body rests beneath the altar 
there, the first Bishop of Pennsylvania. I cannot forget, as 
the Bishop, in his words of most cheering and strengthening 
welcome, has reminded me that in this Church the Fathers of 
your Constitution confided their liberties to the guidance and 
blessing of Almighty God. 

On my way hither I passed the Hall of Independence, where 
that Assembly, strong, sober and God-fearing, met to give 
to this country the Constitution which you prize as you prize 
your life itself. And here assembled, with all these memories 
and associations crowding around our minds and hearts, we 
assemble at a time when we cannot but remember with even 
deeper feelings, that this the common heritage of liberty which 
you took, and which we ought to have given, but which is for- 
ever ours is now in danger, and we are here representing these 
two great nations, brought together at the beginning of this 
twentieth century to defend the heritage which their fathers 
bequeathed to them in trust; and the day on which we thus 
assemble is one of which it may be said that it marks the essen- 
tial crisis of this tremendous struggle which has been wearing 
the hearts and energies of my people and the people of France 
for three and a half years, and into which you are now throw- 
ing all your energies and hopes. 

As we meet in the peace of this old-fashioned church, those 
who are fighting for the ideals of liberty which it breathes, are 
locked in the deadly embraces of the foe. They are holding 
against this terrific onset everything for which our fathers 
wrought and toiled and prayed. We almost hold our breath 
from hour to hour, as we await the tidings of this tremendous 
conflict on which the future advance of civilization may depend. 
Must there not arise from this Church, with all these memories 


59 


Curist CHuRCH, PHILADELPHIA 


and associations, to which the Bishop has given voice, a pas- 
sionate pleading that these men, who are holding our liberties 
with their own lives, may have strength to endure and to pre- 
vail? Must there not also arise a firm and steadfast resolution, 
not unworthy of the iron will of the Fathers of liberty, who 
here worshipped their God, that whatever may be the issue of 
these tremendous days, this people, with all its strength and 
power, will neither flinch nor fail to help us to carry on the 
conflict that will bring the nations of the world to freedom 
and to peace? 

I cannot forget that these men who, as we are here as- 
sembled, are facing destruction and death, are my own fellow- 
countrymen. I have lived on the very scene of this battle with 
the generals who are commanding these forces. I have spoken 
to thousands of the men who are now standing in this deadly 
breach, and among them are many who are knitted to my heart 
by the deepest and most sacred ties. You will understand, 
my dear people, that on such a day, I would rather be alone, 
and think and pray, than speak in public, for the thought that 
these men, my fellow-countrymen, whom I love, may be at this 
moment mowed down in sacrifice and death, must needs rob 
my words of much of the strength and force which otherwise 
they might have. 

But nothing has yet occurred to daunt our faith and hope. 
Everything that has happened I know is in accordance with 
expectations and plans. There is no reason why we should 
doubt, but that the same bravery, and, I will dare to add, the 
same divine suffering, which in the days of the first onset of this 
massed force at the Marne and at Ypres, resisted and held fast 
and secure the fortunes of a free civilization, will still stand 
steady and prevail. 

But, after all, the ultimate strength which stands behind 
these gallant men, is not the strength of the positions prepared 
by them, to which they may fall back, and exact their full 
toll of punishment as they go. The ultimate strength which 
stands behind them is the spirit and the fortitude, the deter- 
mination of these two nations, now uniting in this great endeavor, 


60. 





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THe War to END War 





and if it be true, as I think it is, that we are entering the week 
which will mark not only the crisis of the passing of brave 
men, but also the crisis of this great struggle for the peace and 
freedom of the world, must we not needs feel, all of us, the need 
of the arrival of some new, supreme, conquering power which 
can revive our faith and enkindle our hopes, which may in my 
nation give us strength to endure, and in yours the determina- 
tion to give all that you are and have in the service of the spirit 
which gave you birth? 

Can we see, amid all the clouds of anxiety which surround 
us, can we see the coming of any such supreme, uplifting and 
conquering power? The day on which we meet gives the answer. 
It is Palm Sunday, and Palm Sunday recalls our mind to the 
one supreme figure in history, to the Son of Man, who has in 
this week entered the crisis of His Passion, and through apparent 
disaster, death and defeat, bore triumphantly upon the royal 
strength of His will the peace and the freedom of mankind; and 
the voice of Palm Sunday to us, in this moment of inevitable 
anxiety, to us in our need of some new power to strengthen 
our faith and steel our fortitude, Palm Sunday says to us, 
‘‘Behold, thy King cometh unto thee.’’ 

He did, indeed, ride in royal pomp when He was here 
among us these nineteen hundred years ago, yet even then, 
though alone and solitary, and doomed to death, there was 
about Him a royal majesty, and one of those who thus beheld 
Him, riding so meekly into the City of Jerusalem, lived to see 
Him in a vision, the same figure, riding upon a white horse, 
faithful and true; and He in righteousness doth judge and 
make war, even followed by the hosts of heaven, riding upon 
white horses; and still in the midst of our humanity, but in the 
heart of us, there is this kingly presence and spirit, which enters 
men, and fortifies their wills, uplifts their faith, and strengthens 
them for all true resolves and ideals, and gives to them, if they 
will open their hearts to receive it, the strength and power of 
His kingly presence. 

Can we dare to believe, we men and women of this genera- 
tion, in what is, let us never forget, a more critical time than 


61 


Curist CHurcH, PHMADELPHIA 


that which any of our fathers faced, can we dare to believe, 
with the call to us, as it is this week, calling us to unknown 
struggles and sacrifices, can we dare to believe that this kingly 
power is about us? It is a question not to be lightly answered. 
It behooves those who would try to answer it, to remember the 
words, ‘‘Thou shalt not take the name of the Lord thy God in 
vain.’’ And yet I will dare to say that there is a deep and 
true sense in which we may claim that in our cause, and with 
our cause, and behind our cause, there is this kingly presence 
and this kingly power. For, in the first place, the spirit which 
was arrayed against Him, is the spirit which is arrayed against 
us. It is the spirit of self-will, self-assertion. God forbid that 
we should say that your nation and mine had never been guilty 
of the sins of this spirit. It was, indeed, fitting that this morn- 
ing we should gather, under the guidance of the Bishop, to 
do an act of penitence, for it is, indeed, our penitence, our 
willingness to acknowledge the misuse of all the freedom and 
peace that have been given us, our readiness to acknowledge 
how often in every sphere and department of life we, too, have 
been guilty of self-will and self-assertion—it is this very pen- 
itence that proves that we do not owe allegiance to the spirit 
which is uppermost in our foe. The only thing, and I use the 
word advisedly, the only thing about the spirit of our enemy, 
is that it has claimed that the will and power of self-assertion, 
which can command equal might, carries with it its own right 
and justification. It says to the spirit which, even when we have 
fallen under it, our conscience has recognized to be evil, it says 
to that spirit, ‘‘Be thou my leader, my guide.’’ It is embodied, 
expressed, justified and fashioned as the very spirit to which 
the whole nation owes its allegiance. 

Therefore, we may feel, I dare to say, we may feel that, in 
spite of our sense of unworthiness in not meeting that spirit 
in the only way in which it can be met, for it is impervious to 
any other appeal, but the strength and force which we can bring 
to bear against it—we have in our midst the kingly power which 
has in this week gone forth with the words in his heart, ‘‘Now 


62 


THe War to End War 


—<——— 


is the judgment of this world. Now shall the princes of this 
world be cast out.’’ 

And, secondly, may we not, with all humility, yet with all 
sincerity, may we not claim that the purposes and ideals, which 
these people sincerely desire, and for whose place and per- 
manence in the world they are now offering these sacrifices, are 
in accordance with the mind and the spirit of the Christ ? 
Can any of us doubt but that the world would be a better place 
if these ideals prevailed, than it would if this restless, irre- 
sponsible and masterful spirit were to lay its hands upon the 
nations of the world? There are times when we need to have 
the courage of our faith, and it seems to me that this is a 
time in which we should be wanting, not in humility, but in the 
courage of our faith, unless we dared to bring these ideals be- 
fore the King and Lord of all men and claim them as his own. 

There was a time in the life of that great citizen, who, 
more than any other, represented in his soul and sustained by 
his voice, the spirit of American democracy—I mean Abraham 
Lincoln—there was a time in his life when he felt the need of 
such a simple and sustaining faith. You may remember his 
words, in which, in a private paper, he expressed it to others, 
the moment when he was realizing his loneliness in the midst 
of the great struggle of the Civil War. ‘‘I see the storm com- 
ing, and I know that His hand is in it. If He has a place and a 
work for me, and I think He has, I believe I am ready. I am 
nothing. The truth is everything. I know that I am right, 
because I know that liberty is right, for Christ teaches it, and 
Christ is God.’’ 

Simple, straight, manly words. I see no reason why we 
should not, in this essential crisis, make them our words, and 
yet, my dear people, I have no sooner said these words than I 
remember that it is not by words that we shall bring ourselves, 
our nations, and the men who are fighting for us, and our 
cause, within the compass of this kingly power of the Lord 
Christ. It is not by words; it is only by wills, that we can 
make His presence ours and claim His help and power; it is 
only in so far as our wills are rising to the level of our ideals, 


63 


Curist CHourcH, PHILADELPHIA 


it is only in so far as we here and now are dedicating ourselves, 
in our own lives, to the principles for which our brethren are 
fighting. The strength with which we can win victory over our 
enemies, can only be the strength with which we are winning 
victory over ourselves. We claim to stand for the supremacy of 
moral right. You have entered this war, because you became 
convinced that when it was a question of moral right you could 
not, and you dared not, stand aside for anything. That was your 
verdict. Nothing in business, or prosperity, or success, can 
justify tampering with moral right. Then does not the claim 
lie upon each of us, in the world of our own soul? In all our 
business, in all our politics, the claim of moral right must be 
regarded as supreme. We claim to be standing for freedom, for 
the principle that every man is an end in himself, and not a 
means, for the advantage of others. Then if we hold that claim 
upon our lips, must we not hold here and now by saying that 
there is nowhere in the land any class whom we are to exploit 
for our own profit or advantage; that we are eager and anxious 
that every man in our community, most of all the poorest and the 
weakest, should be enjoying not merely a sufficiency of food and 
drink, and house-room, but the heritage which is his due in all 
that makes human life worthy of the God who gave it? 

We claim to stand for the principle of fellowship, instead 
of the principle of self-assertion. Then must we not here and 
now be making the claim that we will suppress and dishonor 
all the antagonisms of class and party and interests within the 
state, and that we shall, whatever interests we represent, or 
politics or capital or labor, that we shall make the claim that 
we regard all we have and all we can effect as belonging not 
to ourselves but to the Commonwealth, in the service of which 
our freedom is made perfect? My point is, that if we are to be 
sure that our cause is one into which we can bring the inspiration 
of believing that the royal and kingly power of the Lord 
Christ is in it and with it, then we must ask ourselves, by mak- 
ing these great principles our own, are we giving them the 
allegiance not of our words only, but of our wills, our hearts and 
our souls? 


64 


THe War TO END WAR 


And, lastly, we shall be most sure of this presence and of 
this power, if we are striving to see this supreme moment of 
history as God must see it. Elsewhere and in other places I 
shall speak to you about the struggle as it concerns our national 
life and fortune. However, we are lifting up our eyes, and see- 
ing in this tremendous crisis, that there must be involved in 
this great convulsion something vaster and deeper than the 
mere destruction of the menace of German power. There must 
be the destroying of an old world in order that a new and better 
world can take its place. He is in our midst judging and reprov- 
ing the sins of the civilizations which have forgotten God and 
the mind and spirit of Christ. He is in our midst showing us 
the reality of the rack and ruin that comes from the spread of 
self-will and self-assertion. It may be that only through such 
great armageddon as this could it have been brought home to 
the consciences of every nation that self-assertion means dis- 
aster, that the pursuit of material wealth and prosperity, even 
if it has all the resources of science to strengthen it, may rob 
a nation of all that is great and true, in its own soul. And if the 
Son of Man is in our midst, judging, He is also, as always, when 
judgment comes, in our midst calling us. He is bidding us to 
look up and see that the time of our redemption is drawing nigh. 
But this war, what is it that redeems it; what is making it 
great? This war is calling out everywhere a new spirit in the 
midst of our nations, the spirit which carries with it the promise 
of a better day. How impressive! How can any of us, who 
have gone through it, forget how impressive the unanimity with 
which our two peoples when they had the choice of peace and 
prosperity, on the one hand, and war, and sacrifice and struggle, 
on the other hand, chose the path of difficulty rather than the 
path of ease, because they knew that not otherwise could they 
save their souls? How impressive! How can we ever forget the 
way in which in all ranks, and in all classes, men have been 
eager to spring to the’service of their country? Young men have 
found a new simplification of their lives; they have put behind 
them all thoughts of income and prosperity, and have found new 
energies and simplicity of heart by offering their bodies and their 


65 


Curist CuurcH, PHILADELPHIA 





lives in the service of their country. How wonderful that we, 
after these long years of a material civilization should be living 
in the midst of a community when men are dying for their 
brothers. May I read to you some words, which have always 
seemed to me to express perhaps more than any others, the inner 
pathos and pity of this struggle in which we are engaged, and 
I read them because I desire, before I close, to recall to your 
minds and mine the deeds and words of these men who are now 
listening to the thunder of the cannon and standing on these 
battlefields. They are the words of one of our most brilliant 
scholars: ‘‘There is one thought always by me, the thought that 
other men are dying for me; better men, younger, with more 
hope in their lives, many of whom I have been taught to love. 
Christians will be familiar with the thought that men who love 
you are dying for you. I would like to say that now I seem to 
be familiar with the feeling that something innocent, something 
sreat, something that loves me, is dying, and is dying today.’’ 

Dear people, is it not wonderful that we should be living 
at a time when we are seeing that the powers that exalt and 
redeem and save a community are the powers that give us this 
faith in the supremacy of the soul? That shows us that the real 
test of life is not success, but the capacity for sacrifice; that the 
real meaning of our existence here is that we should put our- 
selves at the service of our brethren. These are the things that 
are moving us now; these are the powers that are calling us. 
They have a source deeper and greater than ourselves. They 
are of Christ. And these powers are visible now, saving and 
uplifting us. And ie message of Palm Sunday is eras thy 
King cometh to thee.’ 

If we then only, my people, and yours, to the full height 
of our calling, if we can only make our best ideals our own, if 
we can only fill ourselves with the spirit which is at this moment 
uplifting and redeeming our struggle, then, and then only, I 
will dare to say, that there is in our midst the kingly presence 
and power of the Lord, Jesus Christ; and if we can have this 
faith, and if we but bear the name of Christ and can sustain 
it with our fellows, then must we not bring into this conflict the 


66 





Tur UNIVERSITY 


thought that as the months pass it must develop in us a faith 
that cannot falter, a hope that can never be extinguished, a will 
that is to endure; because we say that our conflict is only a part 
of that great conflict in and through which Christ in the midst 
of men is preparing the way for His eternal kingdom. If this be 
the path given to the Christian warrior, then he may live, he 
and his comrades, may live, to hear the words spoken of them, 
which surely would be their greatest reward: 
‘‘Enter thou into the joy of thy Lord.’’ 

In this day of anxiety and intense emotion let us, my 
brethren, lift up our eyes and see our King coming unto us; and 
if we have the courage of our faith, and if we can keep that 
vision before our eyes, and deep-set within our consciences, then 
even in this time of darkness, sacrifice and sorrow we may 
dare to say each to his own motherland: ‘‘Rejoice greatly, oh, 
daughter of Zion. Shout, oh daughter of Jerusalem. Behold, thy 
King cometh unto thee.’’ 


Christ Church and the Qniversity 


alte WAS Provost Stillé who brought this testimony to one 
of our celebrations :— 

‘‘In speaking of the influence of the members of this 
congregation on public affairs during the provincial era, I 
must not forget to claim for some of them the great honor of 
having been the founders and the early guardians of the 
College and Academy of Philadelphia. 

‘‘Doctor Franklin, who first conceived the plan of this 
establishment, was a pew-holder in this Church. When he 
looked around for those who would appreciate and support 
his project, he took from this congregation mainly the men 
of education and of means who would aid him. His first 
choice for headmaster of the Academy was the Rev. Richard 
Peters, for nearly ten years the rector of Christ Church. 
Finding it impossible to induce Mr. Peters to accept the place, 


67 


Curist CHurcH, PHILADELPHIA 





he made the final choice of the Rev. William Smith, a member 
of this congregation. 

‘‘TIn a short time the college thus founded by two mem- 
bers of this parish was perhaps unrivaled and certainly not 
surpassed by any seminary at that time existing in the Provy- 
inces. Of the Trustees previous to the Revolution, nearly 
four-fifths were members here. And Mr. Peters was for many 
years the President of the Board.”’ 


On Sunday, June 138, 1920, the officers, members of the 
faculty and members of the graduating class came on one of 
their periodic pilgrimages to their founders’ Church, and were 
addressed as follows: 


St. Matthew V: 6. ‘‘Blessed are they that do hunger and 
thirst after righteousness; for they shall be filled.’’ 


Right heartily do we welcome you men of the University 
of Pennsylvania to this patriots’ sanctuary in this your grad- 
uation week. An endless stream of pilgrims to this shrine finds 
here an inexhaustible fount of inspiration; and out of that 
same historic spring there issue reminder and challenge of 
primary concern to you who are faring forth from your Alma 
Mater to places of leadership in our American life. The echo- 
ing note from the past that floats through this vaulted fane 
and which I hope to help your hearts to hear in such wise 
that it may (please God) prove an abiding and shaping 
power, tells of the lure of The Satisfying Passion. 

You may read, on your programs (as above), the generous 
tribute of a former Provost to the men who worshipped here in 
1750, and you will not fail to note that it was their unaffected 
zeal for the common good that gave lustre to their names. 

In this year of our 225th anniversary we are harking 
back two generations earlier, and disclosing this same secret 
of the Lord in the pathfinders who laid deep and strong the 
foundations of the city and nation. At such a time we invite 
you and all who would learn their Philadelphia to place high 
in the list of worthies the names of two men in particular, 
Henry Compton and Thomas Bray. 


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INTERIOR—LOOKING EAST 


THE UNIVERSITY 


The former, an outstanding Christian statesman, who was 
Bishop of London and member of the Privy Council, urged 
Penn to deal humanely with the Indians; safeguarded the 
colonists against religious intolerance by inserting in the 
charter a provision under which this church developed, and 
unremittingly through his long episcopate made a helpful 
reality of his ecclesiastical jurisdiction over these plantations 
to our immeasurable advantage. A valuable sketch of his 
brilliant career has just been issued from the pen of one of 
your honored alumni who is equally honored here. 

The second, Thomas Bray, was Compton’s appointee as 
Commissary and contributed incaleulably to the enrichment 
of hfe here in that formative period. With the avowed pur- 
pose of inducing the best type of men to volunteer for service 
as pastors and schoolmasters and citizens who would stand 
for the higher things in the struggling colonies, he established 
libraries here and in four other centers in 1696 and 1697, and 
followed this up by organizing two epoch-making societies 
for the advancement of Christian knowledge, and for the prop- 
agation of the gospel in foreign parts; which societies exerted 
a far-reaching influence through years of nursing care in this 
country. 

For Pennsylvania’s prominence in those early days and 
since, we owe much more than is generally recognized to these 
two great-hearted men; notable in the goodly company of the 
blessed who hungered and thirsted after righteousness. 

And they were but the forerunners of a crowded succes- 
sion of high-souled men who builded themselves into our com- 
mon weal; and from such the torch is passed to our hands 
that we may bear it aloft in our time and place. The signers 
of the Declaration and the immortal Washington were but 
the sons of kindred progenitors, as well as forefathers calling 
for reverent imitation. An unbroken line of spiritual brethren 
have been nourished here on the unfailing bread of heaven. 
Verily this is the people’s shrine—none other than the house 
of God. 


69 


Curist CuurcH, PHILADELPHIA 


‘‘This church is no dead pile of shabby brick and un- 
meaning timber. It is a living thing. When you enter it, you 
hear a sound, the sound of some majestic poem chanted. 
Listen long enough and you will learn that it is made up of 
the beating of human hearts, of the unscored music of men’s 
souls—that is, if you have ears. 

‘‘Tf you have eyes, you will presently see the church itself 
—a looming mystery of diverse shapes and shadows. The 
work of no ordinary builder. The pillars of it go up lke the 
brawny trunks of heroes; the sweet human flesh of men and . 
women is molded into its sheltering walls strong, impregnable ; 
the faces of little children laugh out from every corner; the 
span and arches of it are the joined hands of (patriot) com- 
rades; and up in the heights and spaces there echo the price- 
less musings of all the dreamers and sages. Sometimes in the 
silence of the night one may hear the tiny hammerings of the 
brothers at work up in the tower—the brotherhood of those 
who have climbed ahead !’’ 

It is the more significant that such testimony comes from 
a representative of the modern stage. 

In such a sacred place peopled with the deathless memo- 
ries of those who from the pioneer days in each generation 
have wrought and fought for the soul of the expanding 
nation, it is quite natural and congenial to assent emotionally 
to pleasing pieties. 

And yet— 

Men and brethren, what is wrong, hither and yon, in this 
world of ours, in these post-bellum days? 

There are some who trace our ills, personal and corpo- 
rate, to curable defects in our current methods of education. 
The counts in the indictment are diverse. 

An emeritus university president faults the nation’s 
military academy for fatal shortcomings in the war. Alma 
Mater too often launches us lacking imagination and initia- 
tive. Across the sea, best sellers revel in criticizing the schools 
and colleges. 


70 


THe UNIVERSITY 





Reviewing a volume of essays by Dean Inge, the diminish- 
ingly-diverting Bernard Shaw reiterates his ‘‘conviction that 
what we call secondary education as practiced at our 
universities is destructive to any but the strongest minds, and 
even to them is disastrously confusing. 

‘*T find,’’ he proceeds, ‘‘in the minds of all the able and 
original men and women who have been so educated, a puz- 
zling want of homogeneity. They are full of chunks of unassim- 
ilated foreign bodies which are much more troublesome and 
dangerous than the vacancies we find in the minds of those 
who have not been educated at all. I prefer a cavity to a 
cancer or a calculus; it is capable of being filled with healthy 
tissue, and is not malignant.’’ 

He concludes: ‘‘In the mind of the Dean, which is quite 
unmistakably a splendid mind, I find the most ridiculous sub- 
stances, as if, after the operation of educating him, the 
surgeon-pedagogue had forgotten to remove his sponges and 
instruments and sewn them up inside him.’’ 

And others than slashing iconoclasts are maintaining that 
‘a eollective and hereditary phobia against all belief too 
frequently characterizes not merely individuals but the uni- 
versal mind’’ and propagates itself in centers of contemporary 
culture. My own conviction is that in far too much of our 
modern process of education there is an over emphasis upon 
the merely physical and mental development, leaving the 
emotional nature unfocused and threatening to swamp our 
civilization with spiritual illiteracy. Believe me, there is some- 
thing far more precious and vital than mere meaningless 
verbiage in the old scholastic motto ‘‘Pro Christo et ecclesia.’’ 

Your preacher would be doing you a grave disservice 
therefore, did he not bid you here and now to voluntarily sub- 
ject yourselves to one further examination test, and face the 
searching question: Has your education kindled in you the 
undying fire? Has your sense of values been so trained as to 
magnify and magnetize life’s true goal in the trinity of truth 
and beauty and holiness? Have you consecrated your capac- 
ities and careers to apprehending and applying the ultimates 


71 


Curist CuurcH, PHILADELPHIA 


of existence, as enunciated in the Beatitudes of our incarnate 
Lord, made dynamic in and through His life? 

I make no doubt that in one and another soul here this 
morning just this experience is being registered. Amidst the 
clamor of your crowded interests these fleeting four years 
you have been favored in feeling the influence of a leader 
with a reasoned concern for the things of the spirit. Your 
affection for your reverent Provost is part of a process which 
has this for its law—that he who has learned to love a good 
man is in the way of loving Him that is best—even God. 

Of the occasional glimpses into your undergraduate con- 
tacts vouchsafed to a townsman, the one I like best to recall 
is that of the serious-minded young Oriental, who, when asked 
in public meeting what was in his judgment the prime need 
in his distant homeland, replied by enumerating four reforms 
affecting material conditions there; and then he added: 
‘‘After these sanitary, industrial, political and educational 
betterments have been accomplished, I can see that my people 
will still be the same interiorly; and in the last analysis the 
essential requisite is that they should be inwardly trans- 
formed; and this transformation can be effected only by some 
great enthusiasm, an enthusiasm that shall be both construc- 
tive and enduring, and,’’ he concluded, ‘‘I am persuaded that 
the one object that can and will supply such a saving enthusi- 
asm is Jesus Christ.’’ 

And just in so far as each of you shares in that China- 
man’s discovery, in so far have you grasped the secret of 
wisdom and qualified for the service which your times await. 

And however you may have attained to that discovery, 
of one thing I am certain, you have not reached it in a fit of 
absentmindedness; it involves always and for all a veritable 
spiritual adventure; and whithersoever it may lead you, at 
least this is sure, it will be through desperate and splendid 
struggle—‘‘The Kingdom of heaven suffereth violence, and 
the violent take it by force.’’ Both within and about us the 
forces of evil have dug themselves in—and with unremitting 
energy take the offensive. A spiritual slacker is doomed— 


72 


Tuer UNIVERSITY 





aye more, he betrays the citadel. How incredibly anomalous, 
then, to find a nominal official in a Christian institution, 
university or church, or a would-be educator of full facultied 
manhood, who is himself agnostic or worse in respect to the 
supreme realities. In the din of the conflict the soldiers them- 
selves found unrecorded ways of disposing summarily with 
wavering officers. 

Time was when men formulated a theological document 
which described God as ‘‘without body, parts or passions.’’ 
The youths, who have survived the trenches, have caught a 
glimpse of the Christ of the battlefields; and they define God 
with a new emphasis as the God of heroic enterprise—the God 
who cares, and cares immeasurably. ‘‘Now for the comfort- 
less troubles’ sake of the needy, I will up,’’ saith the Lord. 
Yes, our God is a consuming fire—the fire of love—a love 
that is resistless and purifying and sacrificial. In the fullness 
of time with superlative resourcefulness and at unimaginable 
cost and with infinite abandon He gave Himself to the utmost 
venture of eternity—the reclamation of rebellious humanity. 
‘‘This is a true saying and worthy of all men to be received,’’ 
says St. Paul, ‘‘that Christ Jesus came into the world to save 
sinners.’’ 

And your Bible is but the beckoning record of the up- 
ward thrust of the divine in His wayward sons. That brief 
lesson to which we just listened from the story of the patri- 
arch Abraham revealed the stirring in him of the satisfying 
passion for righteousness. And so throughout the sacred writ- 
ings so diverse in age and authorship and composition, the 
golden thread that binds them into unique unity and gives 
them the incomparable power to find the common heart, is 
this unfolding of the aspiring soul of man, making response to 
the wooing spirit, the spirit of hunger and thirst after 
righteousness. 

What wonder that such a volume is of ageless and race- 
wide fascination and saving help! 

There may be some who would make a distinction in this 
matter between the two Testaments, and describe the Old 


73 


Curist CHourcH, PHILADELPHIA 





Testament as the book of desire, and the New Testament as 
the book of realization. 

And there is validity in the distinction, since the later 
covenant gives to the world in the record of the incarnate 
Son of God the glorious fulfillment of the desire of all nations. 
And yet one reads his New Testament but superficially who 
fails to detect in it the revelation of a passion surpassing all 
that had preceded it. Still rises the ery from the illuminati: 
‘‘We ourselves groan within ourselves waiting for the adop- 
tion, to wit, the redemption of the body.’’ The characteristic 
attitude of the Christian individual and fellowship is that of 
prayer and finds voice in the reverberant petitions of the 
Lord’s Prayer. Strip your present-day religion, if you are so 
inclined, of the accumulations of the past 1900 years; yet there 
remains at the core and centre of it that wondrously com- 
pact outreaching of the soul, the ideal expression of the 
deepening hunger and thirst after righteousness. 

And those eight exquisite revolutionizing sentences, which 
we call the Beatitudes—the Magna Charta of celestial citizen- 
ship—which echo with the authority of Him who was their 
supreme vindication—in them you have the maximum of chal- 
lenge to all latent possibilities of ambition that dignify your 
existence. Herein les embedded the ever fresh appeal to the 
noblest in the best of us, as enunciated by Him who spake as 
never man spake. 

The godlike, to the end of time, are they who are aflame with 
holy desire—desire to overcome, to attain, to serve. And they 
whose spiritual natures have felt the first throb of living, 
from contact with the vitalizing Master of men are flooded 
with extraordinary, intense, persistent desire. Run down the 
bede-roll of your hero-saints, ancient, medieval or modern, 
and catch the contagion of their experience and examples. 
The condition, the objective, the consequence of it all is set 
forth in the text: ‘‘Blessed are they that hunger and thirst 
after righteousness; for they shall be filled.’’ 

Nor can the trained intelligence fail to discern the simple 
yet indispensable technique involved in attaining such charac- 


74 


THE UNIVERSITY 


ter development. The stress and strain required to resist the 
drift or plunge into the morass of selfishness, materialism or 
vice is inescapable. The disciplines inseparable from the effort 
to climb skyward are so imperative. The marching orders of 
the Captain of salvation are so direct and so clearly reveal the 
law of the case. 

One stands amazed at the sheer stupidity of otherwise 
clever men, who feign indifference to the vital processes of 
spirit culture. 

Why wonder at the sinister evils which threaten our cor- 
porate life, when the buoys that mark the channel of spiritual 
commerce are ignored and deliberate wreckage blocks the 
course ? 

Serious as may be the frontal assaults threatened by in- 
vaders; the defenders of a nation’s treasures recognized the 
yet more dangerous menace of the spread of disaffection 
within and the abandonment of the means of defense. We need 
an occasional bugle blast to put us on guard against the 
malignant rushes of destructive aliens who would pull down 
the pillars of our civilization—the government, the courts, 
home and church. 

But, yet more intimately, do you and I need to see and 
declare persistently and convincingly that the imminent peril 
is from betrayal within—the poisoning of the wells of virtue 
by greed and self-indulgence. 

The sowing of the wind of scorn for idealism and letting 
down the bars of self-discipline cannot but reap the whirl- 
wind of personal and national dishonor and disaster. 

Welcoming home a returning division of the A. E. F., an 
influential journalist wrote: ‘‘Something came upon these 
men that was scarcely of themselves at all, but rather of the 
crisis that had brought them together, of the spirit that had 
brought them through. That is the thing that we must never 
forget; for in all likelihood we have seen the last of it.’’ 

But, men and brethren, have we? I stoutly deny it. The 
youth of this land have not scrapped their splendid capacity 
for self-consecration. One gold star, and that for a Penn man, 


75 


Curist CHurcH, PHILADELPHIA 


shines amid the threescore and ten on the service flag of this 
congregation. They who met that world crisis with the full 
measure of devotion must not have so sacrificed themselves - 
in vain. It is for you and the fine body of your comrades 
who are coming into the world of affairs at this time to dis- 
prove the charge. 

Now and again as we see a great and noble enthusiasm 
seize upon a generation, we take new hope for the future of 
this gray old planet. 

The passion for truth and justice, for a league of satan 
for social regeneration, for God and His church must spread 
from heart to heart, controlling even our politics and _ busi- 
ness; and the reign of purity, peace and love be set gallantly 
forward. 

And to what group in the community have we a better 
right to look for self-devoting leadership to such ends, than 
to the privileged youths whose eyes have been opened to see 
the vision and whose minds have been enlightened to put first 
things first ? 

As the voice of the many who rejoice with you and will 
follow you with high anticipations, I summon each mother’s 
son of you to the satisfying passion of service for God and 
man. 

To whatsoever employ you put your time and energy, 
take more firmly your stand with organized religion; carry 
fresh vigor into the one rallying centre for massing the forces 
that make for righteousness, the church. Yes, more, I dare 
to challenge more of you to that vocation, which, bar none, is 
most productive of the things worth while, and pays in endur- 
ing satisfaction—the Christian ministry. 

It is a simple, forthright message with which we send you 
forth from this memorable service. Its value for you depends 
upon the measure in which from lecture room and study you 
have caught the temper of wise old Socrates. You may recall 
how, as he stood in the thronged exchange at Athens and saw 
the bewildering collection of wares from every clime for 
which men and women, young and old, elbowed and bar- 


76 





INTERIOR—LOOKING WEST 


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Tue UNIVERSITY 


gained, registered his judgment of their worthlessness in 
comparison with the treasures of the mind and soul. 

Life’s shop window is filled with gaudy baubles compet- 
ing for your investment. But a greater than Socrates walks 
by your side and whispers: ‘‘The Kingdom of heaven is like 
unto a merchant man seeking goodly pearls, who, when he had 
found one pearl of great price, went and sold all that he had, 
and bought it.’’ 


Loud mockers in the busy street 
Say Christ is crucified again. 

Twice pierced His gospel bearing feet, 
Twice broken His great heart in vain. 


I hear, and to myself I smile, 
For Christ talks to me all the while. 


‘‘Blessed are they that hunger and thirst after righteous- 
ness; for they shall be filled.’’ 


77 





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The Two Hundred and Cwenty-fitth Annibersarp 


Qi in 1919, the vestry approved of a proposition to 
observe the anniversary of the founding of the Parish and 
appointed Mr. T. Broom Belfield and Mr. Clement. R. Wain- 
wright to serve with the Rector in making necessary arrange- 
ments. The Convention of the Diocese took similar action in 
May and appointed a committee to co-operate with the parochial 
committee, consisting of the Rev. Dr. Edward M. Jefferys and 
the Rev. Dr. John H. Mockridge, and Mr. John Cadwalader and 
Mr. Henry Budd. 

It was recognized that the composite character of American 
foundations would be happily emphasized by recalling the 
primary contribution to our national life by the Jamestown 
Settlers and the Philadelphia State Builders; at the same time 
our attention was being focused upon the Mayflower and 
Puritan influence. 

Churechmen and Separatists each put succeeding generations 
under immeasurable obligations; and the story of each must be 
supplemented by that of the other if our understanding of 
America is to be intelligent. 

They who pause in the rush of present duty discovering and 
disclosing the sources of our development and power, render 
service of prime value, charting the future. 

The first of the public occasions marking the anniversary 
was the annual Convention of the Diocese which assembled for 
its opening service on Tuesday, May 4, 1920, at Christ Church. 
The Holy Communion was celebrated by Bishop Rhinelander 
assisted by Bishop Garland. The Eistle was read by the Rt. 
Rev. Rogers Israel, Bishop of Erie, and the Gospel by the Rt. 
Rey. Cortland Whitehead, D.D., LL.D., Bishop of Pittsburgh. 
The Rt. Rev. William Proctor Remington, D.D., Bishop 
Suffragan, of South Dakota, was also present in the Chancel 
with the Rev. Arnold Harris Hord, Registrar of the Diocese, 
and the Rector of the Church. The Venerable Presiding Bishop 


81 


Curist CHURCH, PHILADELPHIA 





of the Church, the Rt. Rev. Daniel Sylvester Tuttle, D.D., LL.D., 
delivered the following sermon: 


Isaiah LI: 1—‘‘Look unto the rock whence ye are hewn, 
and to the hole of the pit whence ye are digged.’’ 


To think over the past is a wholesome exercise of the powers 
of thought. For the past largely shapes the present and con- 
ditions the future. Evolution is the simple unfolding in the 
present and for the future of the things fixed by the involution 
of the past. What has been and what is, make under God’s 
providence, the what is to be. For wisdom it is as much in 
order to con the past as it is to know the present or predict the 
future. The prophets of old gave heed to the facts of the past 
as well as to the truths of the present and the visions of the 
future. And if Isaiah dwell long in telling his people of their 
_splendors of greatness and power to come, he will take care also 
to exhort them to turn to the past and study over the past and 
learn from the past: ‘‘Look unto the rock whence ye are hewn, 
and to the hole of the pit whence ye are digged.”’ 

Of the past, Christ Church, Philadelphia, counts in 225 
years aS her own. We are here today gratefully and affection- 
ately to congratulate her upon the remarkable count. She was 
born in 1695, eighty-one years before the United States as a 
nation was born. On the British throne were William and Mary, 
who had been reigning as King and Queen for seven years. 
Mary was a daughter of James II, late King of England, and 
William had the royal Stuart blood in his veins, for he was 
grandson of Charles I. 

In 1534 the King, Henry VIII, and the Parliament and the 
Convocations of Canterbury and York (religious assemblies) 
had solemnly declared that ‘‘the Bishop of Rome has no more 
rightful authority in the realm of England than any other 
foreign Bishop.’’ Those heeding the proclamation and repudiat- 
ing the papal supremacy were styled ‘‘the reformed.’’ For 
thirty-five years the two classes sat and worshipped together in 
the same parish church, as we Democrats and Republicans sit 
together and worship in this sacred edifice now; and they con- 


82 








Top row—THE QUARY PIECES, AND KEARSLEY CUP 


Second row—QUEEN ANNE SILVER, AND TRESSE GIFTS 
SomE LATER ADDITIONS BELOW 


Tue Two Hunprep AND TWENTY-FIFTH ANNIVERSARY 


tinued under the pastorate of the same bishops and priests. 
Then, in 1569, Pope Pius V issued a bill of excommunication 
against Queen Elizabeth and pronounced the people absolved 
from their allegiance to her. Moreover, he bade them to have 
churches of their own and priests of their own. This they did, 
and by and by, though somewhat later, bishops of their own 
were provided. So the Roman Catholics withdrew from the 
parish churches into edifices of their own; and now for 350 years 
Roman Catholics in England are schismatics, seceders from the 
old Catholic Church of England, and members of what scholars 
term the modern Italian mission in England. Now James II 
was one of these seceders, a Roman Catholic. This fact, a 
practical repudiation of his coronation oath to support the 
national church as by law established, coupled with his despotic 
wars, evoked such a storm of disaffection among the people that 
he was obliged to abdicate. He ran away from his throne in 
1688, after sitting on it only three years. Then Parliament 
invited in King William and Queen Mary. The almost blood- 
less Revolution of 1688 wrought much good to England. It put 
the House of Commons to be, instead of the House of Lords, 
the prevailing partner in the British Government. And it 
strengthened wholesomely the admirable principle of freedom 
of speech, and freedom of the press, and freedom of conscience. 

With the landing of Chaplain Robert Hunt and his fellow- 
colonists at Jamestown, Virginia, in 1607, the Church of Eng- 
land first came to our shores to stay. This was thirteen years 
before the Pilgrims landed from the Mayflower on Plymouth 
Rock. The Church of England remained on our shores until 
1783, when, by the victorious close of the War of the Revo- 
lution, the Church of England here became practically and 
automatically the Church in the United States of America. 
Christ Church, Philadelphia, then has lived eighty-eight years 
as a parish of the Church of England and 137 years as a parish 
of the Church of the United States. For four of those years she 
had no bishop of her own. For her first eighty-eight years the 
Bishop of London was her bishop. But in 1783 the change of 
flag cut her off from his care. For four years, from 1783 to 


83 


Curist CHURCH, PHILADELPHIA 





1787, to have called her an Episcopal Church would have been 
to utter an etymological falsehood. 

Then came Bishop White, clarum et venerabile nomen, to 
be her bishop, consecrated in London by the Archbishops of 
Canterbury and York and the Bishops of Bath and Wells and 
Peterborough. He was doubly her father in God, for he was her 
rector as well as her bishop. Three years earlier Bishop Seabury 
had been made Bishop of Connecticut, consecrated in Scotland in 
1784. For one hundred and seventy-seven years, from the time of 
Chaplain Robert Hunt at Jamestown in 1607 to the time of 
Seabury in 1784, this Prayer Book Church of ours lived and 
moved and had its being in America, but not in normal con- 
dition. It had no resident Bishop. The Bishop of London had 
nominal jurisdiction. But he never came over here. If a young 
man wished to be a minister he must go by a sailing vessel to 
London to be ordained. If a man or woman or boy or girl 
wished to be confirmed, he, too, or she, must go to London. 
Hundreds—yes, it is safe to say, thousands—of church folk 
lived and died unconfirmed. Washington, though an earnest 
prayer book churchman, was never confirmed. There was no 
bishop to confirm him. Except for the last fifteen years of 
his busied life, there was no bishop anywhere in our land. A 
considerable number of clergymen, it is true, came over from 
England as chaplains or for private and personal reasons. In 
1701 the Society for the Propagation of the Gospel in Foreign 
Parts was founded in London, and it extended nursing care 
and protection to the good work of furnishing and sending 
missionaries. In 1775, when the War of the Revolution began, 
the one State of Virginia had 91 clergymen and 164 churches. 
But when the war closed in 1783 very many of Virginia’s 
churches were in ruins, and of her 91 clergymen only 28 
remained. 

Now think of it: how six generations of boys and girls 
grew to be men and women without confirmation, and how the 
disintegrating horrors of war ruined the church edifices and 
banished the pastors and scattered the flocks, and how the 
sight and use of the Church of England prayer book, with its 


84 


THe Two HunpRED AND TWENTY-FIFTH ANNIVERSARY 





supplications for King George would arouse and foment dis- 
like in American hearts; and thinking of it all, will not the 
thought make you wonder that this church of ours survived 
under the hampering disadvantages, and will we not thank 
God most heartily for such survival? 

This church is in all the states. But it is in a sort of 
disjecta membra fashion. How shall she be unified, to be the 
United Church in the United States? The one who contributed 
to bring that blessed thing about, more than any other one 
man, was Bishop White. With a meekness of spirit wonder- 
fully combined with tenacity of purpose and with inexhaustible 
grace and patience, he met in conference the dogmatic strength 
of Seabury and in correspondence the complications of the 
union of church and state in the mother Church of England, 
and he won in his appeals to the thirteen units to work together, 
and to legislate together, and to believe together; and he was 
blessed of heaven as the chief craftsman in preparing and pre- 
senting to the American people the fabric of the American 
national church. Specifically he was the introducer into that 
fabric of the wholesome, co-ordinate authority of the laity in 
matters of legislation and government. This was done in the 
face of stout opposition from Bishop Seabury. He believed it 
to be a dangerous innovation and an unaccredited practice to 
lodge in the laity any part of the rulership of the church. But 
in Bishop White’s very soul the American thought of the 
sacred sovereignty of the people was swelling to its birth, and 
he could tolerate no gainsaying of its righteous mandate. He 
won his way, and that altogether healthy and helpful principle 
of co-ordinate lay authority in ecclesiastical government became 
imbedded in the organization and history of the American 
church. 

The annals of Bishop White’s episcopal life of forty-nine 
years are quite the very history of the formative period of 
organization of the American church. In great measure Christ 
Church, Philadelphia, moulded him for his work, even as he, 
the pastor, moulded her for her work. 


85 


Curist CHURCH, PHILADELPHIA 





O Churchmen of Pennsylvania—aye, Churchmen of all 
America—‘‘Look unto the rock whence ye were hewn, and to 
the hole of the pit whence ye were digged,’’ and accord to 
Christ Church on this memorial day the thanks and praise 
that are her due for the rock of foundation and the pit of 
preparation which she furnished near two centuries ago! 


Thoughts of Christ Church bring another bishop into view 
—John Henry Hobart. He was born in Philadelphia in 1775, 
the very year when at the bridge the embattled farmers of 
Lexington and Concord stood and ‘‘fired the shot heard round 
the world.’’ He lived in his Philadelphia home till he was 
sixteen years old and then went to Princeton College. In 
spiritual things and in the plastic years of his boyhood it was 
Christ Church that reared him and fed him. Dr. White, the 
rector of Christ Church, was his spiritual pastor and master, 
and became his bishop when he was twelve years old. He began 
his ministerial work as a deacon at Oxford and another sub- 
urban parish near Philadelphia. He was for a while at New 
Brunswick, N. J., and at Hempstead, L. I., and then as assistant 
minister in Trinity, N. Y., but always with the example of 
Bishop White straight before him and enfolded in the wrappings 
of his benign influence. He became bishop coadjutor in 1811 
and then Bishop of New York in 1816. The nineteen years of 
his episcopal life were strenuous ones. He had the entire State 
of New York for his diocese. No other bishop ever lived who 
was more active and energetic than he. 

Under God’s providence he came upon the field when 
greatly needed. True, the country had grown. The thirteen 
original states were now seventeen by the addition of Vermont, 
Kentucky, Tennessee and Ohio, and a satisfying stability was 
developing itself under the working of the wise Constitution 
of 1789. 

But the church in all the seventeen states was timid, 
wavering, enfeebled. The War of the Revolution had ended 
twenty-eight years since. But men could not forget it. And 
they distrusted if they did not hate the Episcopal Church, 
because it was substantially the Church of England. They sus- 


86 


Tue Two HunpRED AND TWENTY-FIFTH ANNIVERSARY 


pected that she indulged a hankering after classes and ranks 
and titles and thrones, all which they had thrown overboard 
they felt for good. The masses with Puritan blood in them cried 
out against her for introducing and holding to hierarchies and 
sacerdotalisms which they detected. The popular feeling was 
that the shallows of formalism, more than the deeps of regenera- 
tion and conversion, were the things she gave welcome to. 

Then came Bishop Hobart like an armed knight upon the 
plain. In good temper and with accurate scholarship and sound 
logic and cheerful patience and undeviating fairness and uncon- 
querable persistence, by his sermons and addresses and writings 
and conversations, he dealt blows that had a wonderful effect 
in vitalizing and strengthening and edifying and encouraging 
the church. His slogan was ‘‘ Evangelistic Truth and Apostolic 
Order.’’ And he sounded it valiantly over all the hills and 
plains and valleys of New York State. And it is not too much 
to say that its outsoundings and reverberations went into all 
the seventeen states of the precious Union that God’s providence 
had blessed us with. It aroused church folk. It cheered them. 
It instructed them. It built them up into hopefulness and unity. 
Indeed, humanly speaking, it renewed and saved the church. 

And if Bishop White was the Washington of the American 
Church, laying its foundations wisely, patiently, farsightedly, 
patriotically, so Bishop Hobart was the Lincoln of the American 
Church, tiding it over the breakers, saving it out from engulf- 
ment and conserving its precious life for renewed and recon- 
secrated continuance. 

O Christ Church, venerable mother, we give you thanks and 
praise again, not alone for your rector and bishop who, under 
God’s blessing, was eminently the founder of the American 
church, but also for the boy to whom you taught the Catechism 
and whom you baptized and confirmed, and who, in after years, 
a bishop also, did much to save the American church out of 
weakness and despair, and to gwe to her self-respect and self- 
poise and healthy strength. 

I would fain make mention of the name of one more bishop 
—Jackson Kemper. He was born the same year in which the 


87 


Curist CHURCH, PHILADELPHIA 





United States under its new Constitution was born, 1789. It 
was in Christ Church, Philadelphia, that he was made deacon 
in 1811 and a priest in 1814, and both by Bishop White. For 
twenty years he served as assistant minister to Bishop White, 
who himself was filling the joint rectorship of Christ Church 
and St. Peter’s and St. James’s. He was consecrated bishop in 
1835 in St. Peter’s Church, and was the last bishop consecrated 
by Bishop White, for the latter died in 1836. 

Jackson Kemper was our first missionary bishop. The 
General Convention of 1835 was held in St. Peter’s Church, 
Philadelphia, and in that convention two most important prin- 
ciples for the conduct of our missionary work were enunciated 
and enforeed. The first was that the church herself is the great 
missionary society and that every baptized person is a member of 
such society. The second was that bishops should be, eminently, 
leaders of missionary work, and therefore that unevangelized 
regions should have bishops chosen for them and sent out to 
them. So missionary bishops arose. So ninety-two missionary 
bishops have been sent out by this Church of ours since 1835. 
Jackson Kemper was the first of them all. Fit man he was to 
blaze the way of the new departure. And now, angels hear, I am 
sure, if we do not, in Missouri and Indiana, in Wisconsin and 
Minnesota, in all the Northwest—aye, and the Southwest, too— 
and in the isles of the sea and in foreign lands, the happy rejoic- 
ings of multitudes for that missionary bishops have been sent 
and have come to break the soil and sow the seed and nurse the 


harvest of church life and growth throughout their borders. And | 


the rejoicings flow forth from what Kemper did and what White 
did and what Christ Church did in the days of the years gone 
by. Such was the rock whence they were hewn, and the hole of 
the pit whence they were digged. 


O Christ Church, Philadelphia! Alma, bemgna, benedicta et 
benedicens! 

In the two centuries last past thou hast nourished Christian 
multitudes at thy breast! Three wndwiduals of them we have 
called up by name. Others manifold might well be called. Our 
souls go out to thee in gratefulness. Our hearts come back from 


88 


é 


; 





Tap Two HunpRED AND TWENTY-FIFTH ANNIVERSARY 


ee SS 


thee in hopefulness. Once more we bid thee hail, with thanks 
and praise. Unto God’s gracious mercy and protection we com- 
mit thee. And we pray God’s blessings on thee, now and ever- 
more. Amen. 


At the close of the service, the following minute was read 
by Mr. John Cadwalader : 

Before this convention enters upon the important work that 
it must accomplish let us pause and reflect upon what these 
sacred walls have meant to the generations that have gone and 
what they mean today. 

Eighty years ago a former rector wrote: ‘“‘There is no 
building in our city, and it may be doubted whether there is any 
in our country, around which so many hallowed associations 
eluster and which calls up so many time-honored and holy 
reminiscences as the venerable structure known as Christ 
Church.’’ 

A century and a half before those words were penned, in 
1695, a small number of devout churchmen sought the benefit 
of the clause in the charter granted to William Penn ‘‘that 
any preacher or preachers approved by the Bishop of London 
should be allowed to reside in the province whenever 20 
inhabitants expressed a desire that such be sent.’’ To Henry 
Compton, then Lord Bishop of London, we owe that clause, 
and its effect has indeed been far-reaching. 

It was in this year that the land on which we now stand 
was conveyed to Joshua Carpenter in trust, and Gabriel 
Thomas, writing from Philadelphia in 1698, says: ‘‘The 
Church of England built a very fine church in this city in the 
year 1695.’’ That Joshua Carpenter was a zealous churchman 
is shown by another deed to him and John Moore, trustees, in 
the year 1700, for the land on which Trinity Church at Ox- 
ford stands for the ‘‘use and service of those of the Com- 
munion of our Holy Mother the Church of England and to no 
other use or uses whatsoever.’’ The descendants of his brother, 
Samuel Carpenter, have been many who were worshippers in 
Christ Church, and include the present rector, Rev. Dr. 
Washburn. | 


89 


Curist CourcH, PHILADELPHIA 





The influence of Christ Church on the people of this 
province and its value can hardly be estimated. 

After our Revolution there are many well-known reasons 
for this, but in the eighty years before 1776 the church repre- 
sented nearly all that was broadening and enlarging to the 
minds of the people of Philadelphia. It is of interest to know 
that William Penn’s treatment of the Indians, for which he 
has been so justly praised, he admitted to be due to Bishop 
Compton, for he wrote in 1683 from Philadelphia to the 
Lords of Plantation: ‘‘I have exactly followed the Bishop of 
London’s counsel by buying and not taking away the natives’ 
land, with whom I have settled a very kind correspondence.” 

Worthy and virtuous as the members of the Society of 
Friends were, and continue to be, their principles and 
restricted ideas were not adapted to the needs of the rapidly 
growing community engaged in many trades and occupations 
that have created our great Commonwealth. 

The Swedes and Dutch had some ministers here, but the 
English had none. The Rev. Mr. Clayton, the first chaplain 
sent by Bishop Compton, served only a short time, but in 
1700 the Bishop sent the Rev. Mr. Evans, who officiated for 
eighteen years. During that time he visited England, and, 
returning, brought as a gift from Queen Anne the silver ves- 
sels from which you have been spiritually fed this morning. 
The Church of England services soon attracted many, largely 
those who had separated from the Foxian Quakers, and who 
became members of the Church of England. Within two 
years over 500 attended the services. George Keith, the first 
master of the Friends’ Public School, now known as the Penn 
Charter School, left the society, and at the age of 61 took 
orders in the Church of England and was sent back to this 
country by the Society for the Propagation of the Gospel in 
Foreign Parts. He and Bishop Compton have been considered 
as the two men to whom the church is most indebted and who 
should be remembered by all who study the history of our 
church in Pennsylvania. 


90 


THe Two Hunprep AND TWENTY-FIFTH ANNIVERSARY 


Keith left a valuable journal, and in it he writes in 1702: 
‘‘At Philadelphia they have prayers in the church not only on 
the Lord’s day and other holy days but all Wednesdays and 
Fridays weekly, and the Sacrament of the Lord’s Supper 
administered monthly, and the number of communicants con- 
siderable.’’ 

The rector in his Lenten appeal expresses what we must 
all feel, that ‘‘in this anniversary year we are under special 
bonds to reproduce the zeal for God, the personal devotion, . 
the resourcefulness for service, which qualified the founders 
of the church in the colony to set forward the Kingdom in 
their generation.”’ 

It is not possible to even mention in any short space the 
many influences which this first cathedral church has brought 
to bear upon our diocese and the church throughout our 
country. 

To William White, who for sixty-four years officiated 
here as rector or as assistant and as Bishop, and who in 1778 
was the only Episcopal clergyman in the city of the church 
after its establishment as separated from the church in Eng- 
land, we owe practically everything, and this brief reference 
to what Christ Church embodies cannot omit him. 

Sunday, February 4, 1787, when William White was con- 
secrated Bishop of the Dioeese of Pennsylvania in the chapel 
at Lambeth Palace, was indeed a blessed day for our church 
and our people. I need not refer to what he, our first bishop, 
did to unite the congregations of the diocese and to create 
the general church in the United States. It is well known to 
you. But from the list in his own handwriting of the 
‘‘twenty-six Bishops consecrated by me, William White,’’ be- 
ginning with ‘‘1795, Sept. 14, Rev. Robert Smith, D.D.,’’ and 
closing with ‘'1835, Sept. 25, Rev. Jackson Kemper, D.D.,”’ 
what his life accomplished may be imagined. 

This minute is too long, yet it tells but little. Let us 
rejoice today that we meet here presided over by the succes- 
sor of Bishop White, who so worthily fills his chair, and that 
we can send Philip Mercer Rhinelander and Thomas James 


91 


Curist CHURCH, PHILADELPHIA 





Garland to Lambeth Palace to represent this diocese at the 
coming council. 

‘We all, O God, thank Thee that we can quote the words 
of the prophet Isaiah and stand today in ‘‘our holy and 
beautiful house where our fathers praised Thee.’’ The 
thunderbolt spared it in 1777, and it is not ‘‘burned up with 
fire.’’ 

Let us all enter upon the duties before us, refreshed by 
the thoughts and spiritual blessings we recognize that our 
heavenly Father has vouchsafed to us. 


CULMINATION OF THE FESTIVAL IN NovEMBER, 1920 


HE program included the Sunday morning sermon by 

the Rt. Rev. Rogers Israel, D.D., Bishop of Erie, speak- 
ing for the Church throughout the State, and an afternoon 
pageant ‘‘Advance the Line,’’ and in the evening an illus- 
trated story of ‘‘The Church at Work’’ by the Rev. Llewellyn 
N. Caley, D.D. 

On Monday, November 15th (the exact date of the 1695 
deed) there were meetings of the Bishops and Clergy and 
other guests at 11 and 12:30, and at 1 a luncheon at which 
greetings were brought by the Governor and Mayor and the 
Rev. E. Y. Hill, D.D., representing ministers of the city. A 
reception by the Ladies’ Committee at 3 o’clock and a general 
reception in the evening; with historical papers read at each 
of these meetings. A historic exhibit and recent structural 
improvements were opened for inspection through the day. 
On Thursday the 18th, there was held the Annual Roll Call 
of the congregation, and on Sunday the 21st, the Commemora- 
tion reached its climax with a series of services with the Rt. 
Rev. Herbert Bury, D.D., English Bishop of north and central 
Europe, representing the Bishop of London and the Society 
for Propagating the Gospel, as special preacher. 

Governor Sproul pleased his hearers by declaring that 
he considered Christ Church the most distinguished church 


92 


THe Two HunpDRED AND TWENTY-FIFTH ANNIVERSARY 


in America. Speaking of the leading part played by its mem- 
bers in revolutionary days he remarked quizzically, ‘‘Being a 
Quaker I have sometimes wondered what the Quaker majority 
was doing while those things were going on. They and you 
Episcopalians lived in reasonable harmony, for the sufficient 
reason that the Quakers would not fight.’’ Deprecating the 
over-emphasis laid upon New England’s réle in the early 
development of the nation, he hinted that that prominence 
was due in part to clever press agent work. ‘‘When we con- 
sider that the population in Pennsylvania was larger than 
that of all these New England States, we can understand what 
an accomplishment has been theirs in keeping themselves so 
much to the fore in the public eye. However we are all join- 
ing in the celebration of the Pilgrim tercentenary next week; 
and we gladly give them their full share of honor, although 
it should not be forgotten that the churchmen arrived in 
Jamestown thirteen years before the frost-bitten Pilgrims 
landed on Plymouth Rock. The two streams of settlers have 
long since merged their differences, as all of them came under 
the domination of the Scotch Irish. 

‘‘We are planning as part of our educational system in 
this city, to publish a real Pennsylvania history of Pennsyl- 
vania. We propose to teach our school children and Penn- 
sylvanians generally, something more proportionate about the 
large part played in the early life of the nation by Philadel- 
phians and Pennsylvanians. We shall make them familiar with 
the shrines of the State; and Christ Church, which in my 
opinion is second in importance only to Independence Hall, 
is to be one of the high lights in the new history of Pennsyl- 
vania.”’ 

Mayor Moore in a facetious vein reminded his hearers 
that he was the Mayor of Catholics, Jews and Episcopalians ; 
but he added ‘‘I am not in very good standing in my Metho- 
dist home just now,’’ referring to the criticisms aroused by 
his attitude toward the enforcement of the Blue Laws and 
the Sunday sports question. ‘‘It is impossible and undesir- 
able to drive people to church with a policeman’s club.’’ 


93 


Curist CHURCH, PHILADELPHIA 


It was particularly gratifying to have the Mayor express 
the warmest interest in the proposal to widen Filbert Street 
and remove menacing buildings to the north of the Church; 
and to have him indicate his purpose to have an ordinance 
recommended to Councils toward this end. 

The Rev. Edward Yates Hill, D.D., Pastor of the First 
Presbyterian Church, and a beloved neighbor, delivered a 
scholarly and moving address of congratulation, with a plea 
for unity. 


THE PREPARED PAPERS APPEAR IN THEIR ORDER HEREWITH. 


The Founders 


By CHARLES PenrRasE Kerru, LH.D. 


(a founding of Christ Church does not seem to have been 
the work of any clerical missionary. We do not know 
that any ordained Anglican minister held service on the 
shores of the Delaware between the retirement of Rev. John 
Yeo from New Castle, in or about 1680, and the decision to 
build a church at Philadelphia. The English immigration 
under Penn was almost unanimously Quaker at first; but by 
1694, such numbers of non-Quakers had been drawn to his 
Province, coming for trade, public office, agricultural advan- 
tages, etc., as to make a considerable minority in the capital 
city at least, and the Quakers were divided into two hostile 
sects, the Keithians accusing the other sect, or the Lloydians, 
with camouflaging the historical truths of Christianity. 
Practically the only religious organization for the non- 
Quakers was the branch of the Church of Sweden, in a few 
congregations tended by a blind man as the one regular 
minister for all, and where the language was foreign to the 
newly arrived settlers. To supply their wants, a movement 
was made which must be deemed spontaneous from the laity. 
There is no sign, moreover, that it was stirred up by the civil 
government, although Col. Fletcher of New York, Penn being 


94 





THE NEIGHBORHOOD HovuUSsE 


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superseded, was Governor of Pennsylvania and Delaware 
from April 26, 1693, to March 26, 1695. 

A certain German Lutheran Pietist, Heinrich Bernhard 
Koster, arrived in Philadelphia in June, 1694, and, although 
living mostly further up the Schuylkill, held religious serv- 
ices once a week in the City for some time during his five 
years’ stay in America, speaking in English. Sachse, in his 
German Pretists in Pennsylvania, expresses the opinion that 
Koster at these services used the Book of Common Prayer. 
If he did so, it must have been subsequent to the first known 
step of the Anglican citizens to have a church. He may have 
served at intervals as a lay reader to those citizens so often 
having an interregnum in their pastorate. Equally without 
claim to be the founders-of Christ Church are the Keithians 
or as they called themselves Christian Quakers, who, although 
lending their meeting-house in Philadelphia while our first 
house of worship was being built, maintained their organiza- 
tions until years after May, 1695, when George Keith was 
disowned by the yearly meeting in London, and none of whom 
are known to have joined our congregation before Keith was 
made a deacon by the Bishop of London, in May, 1700. 

It has lately been discovered from the printed State 
Papers relating to the Colonies that the Governor of Mary- 
land who was a great friend and contributor was not the 
instigator of the Anglicans of our City. In August, 1694, 
Francis Nicholson, coming to take the Government of Mary- 
land, stopped in Philadelphia. ‘‘Then,’’ says Sir Thomas Laur- 
ence in his memorial to the Board of Trade of June 25, 1695, 
‘‘several of the most considerable merchants and Protestants 
there moved him to solicit the King to confer the penny per 
pound arising from the side trade for the maintenance of an 
able minister to reside among them. He was then informed 
that £130 was then in bank on the penny per pound duty 
and forfeitures to the King.’’ Who these considerable mer- 
chants and Protestants were, we do not know. We suppose 
that Robert Quary and John Moore and Joshua Carpenter 
and possibly Charles Sober, Edward Smout, and Samuel Holt, 


95 


Curist CHURCH, PHILADELPHIA 





which five were vestrymen in 1700 and the earliest known 
vestrymen, may have spoken to Nicholson in August, 1694. 
Governor Nicholson took up the matter, and spoke of it 
in two letters to the Lords of the Privy Council for trade 
dated respectively Nov. 15, 1694, and June 14, 1695, asking 
the Lords to hear on the subject Sir Thomas Laurence, Secre- 
tary of Maryland, who had sailed for England. Laurence 
prepared a memorial dated the 25th of June, which was read 
before the Lords on July 25. On October 30, he appeared 
before them, and there was consideration of the scheme which 
was to grant the penny per pound duty on coast trade in 
tobacco in Pennsylvania with the arrears for the maintenance 
of two Protestant—r. e. Anglican—divines to be sent thither. 
The matter being referred to the Commissioners of the 
Treasury, they thought that the better method would be to 
grant a salary out of the revenue and this the Lords for 
Trade agreed on November 25, to report to the King. Con- 
temporaneously with these proceedings, the Churchmen of 
Philadelphia were helping themselves. It must have been as 
early as June that they began holding consultations for build- 
ing a house of worship. It took some time to agree upon and 
negotiate for a site and choose a trustee, viz: Joshua Carpen- 
ter, to take title. It was under date of the 15th of the afore- 
said November, that Griffith Jones, a Quaker, granted on 
ground rent to Joshua Carpenter in fee a lot containing in 
breadth on 2d Street 100 feet and in depth 132 feet. Upon 
this, which includes half the bed of the present Church 
Street, our earliest church was begun almost immediately. 
Many years afterwards, before our present building was 
started, an additional lot was purchased, and upon it our 
north wall stands. The earlier and later buildings known as 
Christ Church have occupied the one site. , 
Further up Second Street was the Keithian meeting 
house. There the Episcopalians assembled for worship pend- 
ing the erection of their first church edifice. It is said in the 
‘‘Case of the Keithian Meeting House’’ prepared in 1730 that 
Christ Church congregation had the use of that building, the 


96 


THE FOUNDERS 





sacraments being administered according to the Established 
Church, ‘‘for some years’’—more likely about a year—‘‘until 
the church (before begun) was finished.’’ It must have been 
just before going there that a clergyman, whose name is un- 
known, but who should be recognized as the first pastor of 
Christ Church, was secured and held services temporarily. 
From the whole story of his incumbency, which evidently 
ended before the church was finished, we conclude that he 
was in regular orders, ready to serve for a brief period, dis- 
connected both previously and afterwards with Nicholson or 
Maryland, and inclined to live as far as possible at peace with 
the Quakers. From him, Markham learned that there was a 
cabal in the City against Markham on account of the latter’s 
friendliness to the Quakers. Rev. John Arrowsmith, a deacon, 
who had a warrant January 18, 1695-6, for the King’s allow- 
ance aS a minister and schoolmaster going to Maryland, and 
whom we find taking care of Christ Church and a school at 
the beginning of 1698, could not have been this minister. 
Markham writes to Penn on March 1, 1696-7, that he had 
written concerning this minister to the Bishop of London. 
Communication with England being in that age at long and 
irregular intervals, this letter to the Bishop may have been 
sent some time before January 18, 1696-7, and being ap- 
parently a recommendation for preferment, was probably sent 
after or contemporaneously with the minister’s departure 
from the Province, which we would accordingly fix as happen- 
ing before January 18, 1696-7. 

Under date of January 18, 1696-7, thirty-six persons 
signed a letter to Nicholson stating that the church edifice 
was finished and acknowledging his bounty and liberality in 
assisting them in building it. As the letter appears in Perry’s 
Collections, the thirty-six sign in three columns, Jones to 
Gilham in that to left of the sheet, Yeates to Gibbs in middle, 
and Grant to Moore on right. The thirty-six were: 


97 


Curist CourcH, PHILADELPHIA 





Francis Jones Jasper Yeates Willm. Grant 
Saml. Peres Jarvis Bywater Thos. Briscoll 
Darby Greene Thomas Harris John Herris 
Enoch Hubord George Fisher John Harrison 
Thos. Walter Fardinando Dowarthy Thomas Craven 
Thos. Curtis John Willson Anth’y Blany 
Edwd. Smout Robt. Quary Charles Sober 
Joshua Carpenter Sam. Holt Robt. Snead 
Wm. Dyre Edw. Bury Jeremiah Price - 
Addam Birch Thos. Stapleford Jeremiah Hunt 
John Sibley John White Geo. Thompson 


Robert Gilham John Gibbs John Moore 


For some reason, Robert Suders, a prominent Churchman 
who had come from Jamaica a year before, did not sign. It is 
likely that very few of the Churchmen of the City refused to 
sign. Possibly Governor Markham was not asked to sign, 
although assuredly to be denominated a Churchman. Mark- 
ham, who had been Lieutenant-Governor under Fletcher, was 
at this time Lieutenant-Governor as William Penn’s deputy. 
Nicholson was inimical to Penn, and fault-finding about 
Markham. 

Thomas Tench, once in the Council of Maryland, John 
Crapp, and Dr. William Hall were members of the vestry in 
1701, but may not have come to Philadelphia as early as the 
date of the letter. Therefore, the thirty-six signers with 
Suders and Markham may be taken as all the Churchmen of 
any education and property in the City in January, 1696-7. 

What will at once strike the Philadelphian of the present 
day is that so few of the surnames are to be found in our 
midst borne by descendants. Moore appears in the history 
of the American Church with Bishop Richard Channing Moore 
of Virginia. Jasper Yeates has had a great number of per- 
sons prominent in this City and in various parts of the world 
descended from him in the female line; and so has John 
Moore, among whom we need only mention the late Bishop 
Bedell of Ohio, the present Bishop Horner of Asheville, and 


98 


THE FouNDERS 
IS I SS SS NEES 


one of our present vestrymen, Mr. Smith. Some of the thirty- 
six signers, from the silence of our local records concerning 
them, are presumed to have removed from the Province after 
a short residence. Dyer and Grant were Delawareans. Robert 
Quary left no posterity. Carpenter’s son sat in the vestry 
several years. Samuel Holt was a warden in 1701. Forty-one 
years later a Samuel Holt was elected a vestryman. 

Robert Snead was at least very soon afterwards a Justice, 
Yeates and Moore had previously held office under Penn. 
Yeates may have been at one time a Quaker, but if so, he 
was the only one who had been. 

William Dyre, or Dyer, was a grandson of the Quaker 
martyr Mary Dyre, put to death in New England. Her hus- 
band and children appear not to have adopted Quakerism. 

Although Joshua Carpenter, trustee of the ground, was a 
brother of the wealthy Quaker Samuel Carpenter, Provincial 
Councillor, ete., Joshua Carpenter does not appear to have 
ever been a Quaker. He was a merchant with a great house 
on the north side of Chestnut Street, the grounds extending 
from Sixth to Seventh. From his aforesaid brother the present 
Rector, Rev. Dr. Washburn, is descended. 

The most prominent man of the thirty-six was Robert 
Quary, generally called Colonel, a merchant by profession, 
who had been very important in the Government of South 
Carolina, and was Judge of Admiralty for Pennsylvania, 
Delaware and West Jersey and at one time was in the 
Council for New Jersey: The head of the crown officials 
in Penn’s dominions, his interests, long clashed with Penn’s 
and so Quary is much animadverted upon by Quaker writers. 
By Quary’s will he gave to Christ Church £60 Penna. currency 
to be laid out in silver plate for the use of the communion 
table; so some of our pieces are marked as of his gift. 

John Moore was a ‘‘son-in-law,’’ so called, of Robert 
Quary, which may mean step-son or husband of daughter of 
Mrs. Quary, probably of a first wife. Moore is said in a 
family history to have married a daughter of Landgrave 
Daniel Axtell of South Carolina, and to have held office there. 


99 


Curist CHURCH, PHILADELPHIA 


Moore was a lawyer by profession and had been Attorney- 
General under Penn, and became Register of Wills and for a 
long time Collector of the Port. 

Robert Snead, by occupation a carpenter, had come from 
Jamaica in the West Indies, and became a Captain and Justice. 
He was accused by Francis Jones of stirring up the trouble 
between Governors Nicholson and Markham. 

Francis Jones was a sea captain, who complained to Nich- 
olson against Markham, but afterwards said that Markham 
had done fairly well. 

That with other sinners, criminals were ready to aid a 
church, is seen in the names of Addam Birch and George Thom- 
son (or Thompson) being subscribed to this letter of thanks 
to Nicholson and also inserted in a list furnished in 1696 by 
Edward Randolph of pirates who came to Pennsylvania from 
South Carolina where they arrived in 1692 from the Red Sea, 
having it was said shared £1000 a man. 

Of the other signers who can be identified, we can do no 
more than give their occupations: Charles Sober, who was a 
warden in 1701, was a physician; Thomas Curtis is called a 
surgeon; Samuel Peres, a merchant; Anthony Blany, a baker; 
John Sibley, a dyer; and Stapleford and Harrison, carpen- 
ters. 

To these six and thirty sturdy pioneers, of diverse gifts and 
attainments, united by a common loyalty to that divine in- 
stitution which was the most precious inheritance of English 
speaking peoples, we owe the establishing here of this vitaliz- 
ing center. 

Their names are recalled at this time as those of men 
who builded better than they knew, securing for themselves 
spiritual nurture, and erecting a sanctuary wherein souls 
have been bred competent to lead the nation in successive 
emergencies. 


100 





HAVA, S,;NITANVUY—HLI YT GNV LaaaLg HOUy 





EPISCOPALIAN AND QUAKER 





€piscopalian and Quaker in Early Pennsylbania 


By the 
Reverend Professor Georce A. Barton, 
FH, Ds Lae, 


{)* JAMES HASTINGS, a Presbyterian, the accomplished 
editor of the Expository Times, published at Aberdeen, 
Scotland, in noticing a book entitled The Remnant by my friend, 
Professor Rufus M. Jones, of Haverford College, says in speak- 
ing of Christians: ‘‘There have, no doubt, been two types—the 
rebel type and the type which aims at reform within the body. 
But there is no hiding the sympathy of Dr. Jones with the 
rebels.’’ This characterization aptly describes the Episcopalians 
and the Quakers. The former (at least many of them) believe 
in reform within the body, the latter rebel against practically 
every form of government and worship which was practiced be- 
tween the Apostolic age and George Fox. The Episcopalians are 
a branch of the regulars of the Church militant; the Quakers 
are the representatives of individual, unorganized, guerilla 
warfare. 

The circumstances under which the colony of Pennsyl- 
vania was established and settled naturally led to the ming- 
ling of these two elements in the colony. Penn was a Quaker; 
he sought to establish a Quaker state, in which his co-religion- 
ists could enjoy a freedom of conscience which was denied 
them in the mother country. Naturally in the early years of 
the colony Friends formed the most numerous body of the 
population, and the government was in their hands. Having 
shared in the sufferings of Friends in England, who were 
compelled to contribute to the support of a religious organi- 
zation of which they did not approve—against which, indeed, 
they were in rebellion—Penn accorded religious liberty to all 
within his Province. Indeed he had been an ardent advocate 
of religious liberty for years before he undertook the estab- 
lishment of a Province. 


101 


Curist CourcH, PHILADELPHIA 


It so happened that Bishop Compton of London was a 
member of the Committee for Trades and Plantations before 
which Wm. Penn had to lay his plans for his colony, and 
with whom in its government he had at various times to deal. 
It was due to Bishop Compton that there was inserted in the 
charter of Pennsylvania a clause that any preacher or preach- 
ers, approved by the Bishop of London, should be allowed to 
reside within the Province, whenever twenty inhabitants ex- 
pressed to the Bishop a desire that such should be sent. 
Penn’s principles, if faithfully carried out, would have given 
them this right anyway, but the charter gave them legal stand- 
ing. As we all know, it was under that clause of the charter 
that Christ Church was founded in 1695, and became the 
centre and rallying point of the Episcopalians in the colony. 
It thus happened that there gradually grew up a church 
group or church party in Pennsylvania, which was influen- 
tial, as time went on, far beyond its actual numbers. 

The relations of this Church group to the Friends is 
from many points of view an interesting one. To continue to 
employ Dr. Hastings terminology, the regulars (the Church- 
men) were in a minority; the rebels (the Quakers) were not 
only in the majority, but were for many years the governing 
body of the colony. 

The relations which existed between Quakers and Angli- 
eans in England, were, accordingly, reversed in Pennsylvania. 

I have been asked to speak today of these relations, not 
because I am a student of the period, or have any profound — 
knowledge of the literature of that time. It has been thought 
apparently, that one who was born and reared among the 
Friends, who owes the beginnings and the nurture of his 
spiritual life to them, into whose affections and memories are 
entwined hundreds of sacred Quaker associations and the 
influence of countless Quaker lives, one who is still honored 
by the warm friendship of many members of the Society of 
Friends, would enter sympathetically into their point of view. 
At the same time it has, it would seem, been supposed that 
one who in mature life discovered the crippling effect of the 


102 


EPISCOPALIAN AND QUAKER 





great negations by which the great Quaker affirmations are 
accompanied, who then deliberately sought membership in the 
Episcopal Church, who has found there a congenial home, 
undeserved kindness, devoted brethren, and an open door for 
service, would naturally, not be insensible to the aspirations 
and motives of the Episcopalians in early Pennsylvania. 
Such qualification as I have for the task arises, therefore, 
from the insight which personal experience may have given me 
into the principles and motives of the two groups of people. 

We may conveniently consider the subject from two 
points of view: 1. Differences in principles and policy, and, 2. 
Instances of friction arising from individual cases. 

1. There were certain differences of principle which led, 
during many of the earlier years of the colony to radical 
differences between the Episcopalians and the Friends. The 
Friends believed in non-resistance; they were willing to take 
no adequate means for the defense of the colony; the Church- 
men took the opposite view. They believed in preparedness; 
they would trust in God, but keep their powder dry. Through 
all the years down to the decisive action by the Pennsylvania 
Assembly of 1756, which recognized the necessity for defense, 
and whose action led to the withdrawal of Friends from any 
very active share in the government, the lines were clearly 
drawn. Churchmen again and again made representations to 
the English authorities that the colony was defenseless and in 
danger; Friends, constituting a majority of the assembly con- 
tinually prevented the voting of taxes for defense. As during 
these years the colony was not attacked, the question was by 
no means as acute as that arising from the Quaker determina- 
tion in regard to oaths. The Friends believed that to take an 
oath violated a direct command of Christ. In England they 
had suffered much for their conscientious scruple upon this 
point. In founding the new colony, they determined that this 
stumbling block should be removed. There was, accordingly, 
inserted in the first ‘‘Great Law’’ of 1682 a clause which 
enacted that: ; 


103 


Curist CHURCH, PHILADELPHIA 





‘All witnesses coming or called to testify their knowl- 
edge in or to any matter or thing in any court, or before any 
lawful authority within said Province, shall there give in or 
deliver their evidence or testimony by solemnly promising to 
speak the truth, the whole truth and nothing but the truth 
to the matter or thing in question.’’ Then follow severe 
penalties for falsehood. 

With this position the Friends would have been satisfied. 
Under this law members of the Society of Friends could hold 
office, act as magistrates, and sit on juries without either 
taking or administering an oath. They could avoid breaking 
the letter of Christ’s commandment. 

With this the Episcopalians were not satisfied. The tak- 
ing of an oath to assure the telling of the truth is a custom 
which goes far back in the annals of humanity. Its begin- 
nings are shrouded in the darkness of antiquity. It was 
already old when the Code of the Babylonian King, Hammu- 
rabi, was compiled, more than 2000 years B.C. To remove the 
security of the oath from all the solemnities connected with 
the administration of justice seemed to Churchmen to en- 
danger the whole fabric of political and social life. 

The leader of the Episcopalians in this matter was dur- 
ing the earlier years Robert Quary (or Quarry), whose name 
appears on a letter signed by the members of Christ Church 
dated January 18, 1696-7, and who had been appointed by 
the Crown as Judge for Penn’s dominions and West Jersey. 
Quary was entirely out of sympathy with the Quaker ideas 
regarding oaths, and he and his co-religionists were suspected 
of desiring to secure the forfeiture of Penn’s Charter, and the 
establishment of a crown colony in Pennsylvania, so that the 
Church could be legally established in the colony as it was in 
England. This suspicion was probably well founded, for even 
the good Bishop Compton had, after the Charter of Pennsyl- 
vania had been granted to Penn, endeavored to get a bill 
through Parliament to have the Church established here. 

The Episcopalians were without strength either in the 
Provincial Council or Assembly, but they had sufficient in- 


104 


EPISCOPALIAN AND QUAKER 





fluence to secure from time to time from England the issuing 
of commands to the Pennsylvania officials to administer oaths 
to such as were willing to take them, and in this way so 
harassed the Quaker officials that many of them resigned. 


One thing that impresses a dispassionate observer of 
these differences from the safe distance of the 20th century, 
is that neither party took as lofty ground as it might have 
taken. The Friends failed to catch the meaning that lay back 
of the words of Christ: ‘‘Swear not at all’’...‘‘let your yea 
be yea, and your nay, nay.’’ A full and thorough study of 
this part of the Sermon on the Mount shows that what our 
Lord was really teaching was that it is wrong for a man, and 
above all for a disciple of Christ, to have two standards of 
honor—to speak the truth any more faithfully when he has 
in an oath prayed God, so to speak, to damn him, if he does 
not speak it, than he would on ordinary occasions.* By their 
willingness to make a promise to speak the truth, and, after 
such promise to submit to legal penalties for falsehood, the 
Friends appeared to admit that they were still subject to the 
double standard of honor. By the law quoted above they 
proved, as indeed Robert Barclay had done in his Apology, 
that the whole point in their minds was to avoid disobeying 
the literal command of Christ ‘‘swear not at all.’’ That they 
should be such sticklers for the literal observance of this 
command, when they interpreted away other commands which 
their fellow Christians considered vital—such as those con- 
cerning Baptism and the Eucharist—naturally seemed to their 
contemporaries most inconsistent. But what strikes one now 
as even more strange is that they did not see that the deeper 
principle of a double standard of honor was involved, and 
that, if a man had to promise to tell the truth in order that 
his word might be trusted, he thereby confessed the existence 
of the double standard just as surely as by taking an oath. 

The Churchmen on the other hand, by the importance 
which they attached to oaths, and the fear that they exhibited 


*See the writer’s exposition of Matt. 5: 21-48 in the Journal of 
Biblical Literature. XXXVII, 54-65. | | 


105 


Curist CourcH, PHmADELPHIA 





lest the abolition of the oath should subvert the administra- 
tion of justice, and even sap the foundations of society itself, 
betrayed at once a characteristic reverence for whatever is 
hoary with age in human custom, and a profound distrust of 
human nature. The Psalmist declared: ‘‘I said in my haste, 
All men are liars.’’ Apparently the Churchmen of early 
Pennsylvania said it, not in haste, but deliberately and after 
mature reflection. 

In addition to these more general causes of difference 
there were some causes of friction between the Episcopalians 
and the Friends arising from individual cases. The most 
notable of these was the case of George Keith, the most 
learned of the Friends who had come to the New World, the 
Principal of their School, an eloquent and influential preacher 
among them, who first led a schism, then, returning to Eng- 
land, joining the established Church, and having been or- 
dained, came back to America in 1702 as a missionary of the 
Society for the Propagation of the Gospel. Keith arrived in 
Philadelphia on November 5, 1702, and preached in Christ 
Church the following Sunday and several times afterwards 
when he happened to be in Philadelphia. In September, 17038, 
he was in Philadelphia and joined with the Rev. Evan Evans, 
then Rector of Christ Church, in having prayers and sermons 
in the Church every day during the Friends Yearly Meeting 
of that year. It is probable that in these meetings some 
pointed remarks were made against the Quakers. Already, 
previous to this time Keith had been the centre of a con- 
siderable bitter controversial literature. One need cite here 
as proof of this but one title, that of a pamphlet printed in 
London in the year 1700 entitled, A Snake in the Grass Caught 
and Crushed, or a Third and Last Epistle to a now furious 
Deacon in the Church of England, Mr. George Keith, etc. 

There is evidence that these daily services in Christ 
Church were not held without some provocation on the part 
of Friends. Caleb Pusey, a Philadelphia Friend, had pub- 
lished in 1703 a book entitled Proteus Ecclesiasticus, or George 
Keith varied in Fundamentals; acknowledged by himself to be 


106 


EPISCOPALIAN AND QUAKER 


such, and Proved an Apostate, from his own ‘‘ Definition Argu- 
ments and Reasons.’’ Contrary to his often repeated preten- 
sions, whereby he hath Labored to decewe the People telling 
them he 1s not varied from any Fundamental Principle, nor any 
Principle of the Christian Faith, ever since he first came among 
the Quakers. 

To this book George Keith made reply in this same year, 
1703, whether before or after the September meetings, I do not 
know, in a work entitled: The Spirit of ‘‘ Railing-Shimei,’’ and 
of Baal’s 400 Lying Prophets entered into Caleb Pusey and his 
Quaker-Brethren in Pennsylvania who approve him. Contain- 
ing an answer to his and their Book, falsely called, ‘‘ Proteus 
Ecclesvasticus,’’ Detecting many of their gross Falsehoods, Lyes, 
Calummes, Perversions and Abuses, as well as their gross ignor- 
ance and Infidelity contained in their Book. 

These titles, as we all know, were characteristic of the 
religious controversy of the period. With such amenities the 
Christians of that time exhibited their love of truth as they 
saw it, if not love of their brethren. 

The Friends did not, however, occupy all of the atten- 
tion either of George Keith or of the Reverend Evan Evans. 
In this same year, 1703, they found time to issue jointly a 
pamphlet entitled, Some of the many False, Scandalous, blas- 
phemous and self-contradictory assertions of William Davis, 
faithfully collected out of his book, printed, anno, 1700, en- 
titled, Jesus the Crucified Man, the Eternal Son of God, etc. 

This work was issued as a corrective to the teachings of 
Davis, who, apparently at first a Friend, then a Keithian 
Christian Quaker, had joined the Baptists, and had in 1698 
been expelled from the Frankford Baptist Church for heresy 
with reference to the Divine and human natures of Christ. 
The Christians of that time by whatever name they were 
called had not yet learned to 


‘“Melt not in an acid sect 
The Christian pearl of charity.’’ 


Notwithstanding such incidents as the rival meetings of 
1703, the Episcopalians and Friends, with all their differences, 


107 


Curist CHurcH, PHMADELPHIA 


had much in common. Many Friends besides Keith joined the 
Church. Indeed among the members of Christ Church who 
signed the letter to Governor Nicholson of January 18, 1696-7, 
was William Dyer, the son of Mary Dyer, the Quakeress, who 
was put to death on Boston Common in 1660, and ever after- 
ward, in the language of the late President of MHaver- 
ford College: ‘‘a constant but gentle stream of the wealthier 
Friends, of the sect that entirely ruled out ritual, made them 
(the Episcopalians) some accretions.*’’ This has gone on until 
today the Churchmen of Philadelphia are to a good degree 
composed of former Friends and the descendants of Friends. 

From the earliest days of the colony two causes led to 
this, the similarity of the spirit of worship in the Church and 
the Quaker meeting house, and the law of antithesis. Few 
people seem to have reflected upon the fact that in the Episco- 
pal Church and in the Friends meeting it is the congregation 
which worships. The assembled people are not an audience, 
come together to listen to a lecture and a concert. They do 
not have to disperse if no preacher is present. They worship, 
the one by a ritual, the other with 


‘‘Never rag of form or creed 
To clothe the nakedness of need,’’ 


and yet both are worshipping congregations. The spirit of 
worship is there. There is room for a sermon, if there happens 
to be a preacher, but, if not, the worship goes on, in the one 
case expressed through a ritual, in the other, often entirely 
unexpressed except through the silent adoration of worship- 
ful hearts. This principle links the Quaker and the Church- 
man in a closer bond of sympathy than either of them find 
with other Protestants, although the bond is often unsus- 
pected, even by themselves. When the cultured Quaker out- 
grows the narrower tenets of his sect, therefore, he is drawn 
naturally to the Church, and then the psychological law of 
antithesis or contrast helps him on. The operation of this 
law, which underlies so many of the contrasts in Hebrew 


*Isaac Sharpless, Two Centuries of Pennsylvania History, Philadelphia, 
1900, K196. 


108 













































































































































































































































































































































































































































































































































































































































































































































































































































































































































































































































































































































































































































































































































































































































































































































































































































































































































































































































































































































































































































































CHRIST CHURCH HOSPITAL, 1769-1861 


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EPISCOPALIAN AND QUAKER 


poetry and of powerful diction in every language, helps the 
mind that has been compelled in its worship to grope in 
silence, to employ in happiness and content as the vehicles 
of devotion 


‘*Words that have drawn transcendant meanings up 
From the best passion of all bygone time.”’ 


Thus with their surface differences, sometimes acute, but 
still with a deep underlying unity of spirit that was scarce 
suspected, the Episcopalians and Friends lived on in this 
colony until the approach of the Revolutionary war. Then 
numbers of them were by the events of the time driven into 
more friendly political relations than had existed before. 
Many of the Churchmen were loyal to the mother country; 
the Friends with the exception of a minority known as ‘‘Free 
Quakers,’’ abhorred war, thus, both Friends and Churchmen 
sought to exert a restraining influence upon the rising tide of 
resentment that swept the American colonies into revolution, 
and in the effort they were drawn nearer together. 

I cannot close this paper without mentioning some facts 
of a later period. 

By way of introduction to one of them, permit me to say 
that in my undergraduate days at Haverford College we 
were told by one of our Professors that at Oxford Univer- 
sity there is a book-case called the ‘‘Shelf Controversial’’ in 
which all works attacking the faith of the Established Church 
are placed and where they remain until they are answered. 
We were told that when the Quaker, Robert Barclay in the 
year 1676 published his Apology for the True Christian 
Dwinity, being an Explanation and Vindication of the Princt- 
ples and Doctrines of the People called Quakers, it was placed 
upon this shelf where it still remains unanswered. It has, 
in the course of the centuries, we were told, been taken down 
several times and studied, but had always been returned to 
its place without adequate rejoinder. The inference which 
we drew, and which we were meant to draw, was that the 
work is unanswerable. Our Professor was quite unaware that 
Bishop White, Rector of Christ Church and the first Bishop 


109 


Curist CHuRCH, PHILADELPHIA 





of Pennsylvania, had written in 1810-11 A Counter Apology 
for the Divimty of the Holy Scriptures mn a Review of the 
““Apology’’ of Robert Barclay on the Same Subject, a work 
which has never been published, which at the present moment 
reposes in the archives of this Church, but which, had it been 
published, would undoubtedly have dislodged : Barclay’s 
Apology from the ‘‘Shelf Controversial’’ forever. 

I have been able to examine Bishop White’s work only 
in the most superficial manner, but even such an examination 
reveals at once the Christian spirit and the intellectual acute- 
ness, as well as the thoroughness of scholarship with which the 
reply is conducted. Bishop White’s writing is in striking con- 
trast to the controversial pamphlets of a century before, in 
which abusive epithet often took the ‘place of argument. 
Every important step of Barclay’s argument is squarely met 
with serious counter arguments, stated with all the restraint 
which should be exhibited by a gentleman, a scholar, and a 
Christian. Bishop White’s manuscript is about twice the size 
of Barclay’s Apology, so thoroughly did he do his work. It 
is equipped with appendices, an index of Scripture passages, 
and whatever was necessary to make it useful. He also pre- 
pared an Abstract of the ‘‘Counter-Apology’’ entitled Hints 
for the Use of Students in Dwinity in their Reading of Robert 
Barclay’s Apology. Bishop White remarks that he ‘‘does not 
purpose to instill prejudices in so serious an undertaking.’’ 
He would ‘‘have one receive or. reject his (Barclay’s) theory 
as truth may direct.’’ He prays for divine aid in conducting 
the inquiry. , 

One is tempted to give quotations to illustrate the acuteness 
and good temper with which Bishop White dissected Barclay’s 
arguments, but such quotations would mean little unless one 
could presuppose that every one here was thoroughly familiar 
with the various propositions of Barclay’s work. It is suffi- 
cient to say that the Bishop was as ingenious as Barclay in 
his use of Scripture, and was unusually keen in directing the 
shafts of his logic to the fallacies in Barclay’s premises or 
syllogisms. From the point of view of a hundred years ago— 


110 


EPISCOPALIAN AND QUAKER 


the days prior to higher criticism, evolution, and comparative 
religion, the Counter Apology is a formidable argument. It 
was Bishop White’s Magnum Opus. 

In a note added in 1833 Bishop White alludes to the doubt 
as to whether his work would ever be published and says: 

*“Whether it will ever be published is uncertain, but I 
believe it would tend to the upholding of the truths of our 
holy religion by showing the danger of a theory, which, by 
affirming an imaginary light of nature under an imposing but 
misapplied name, leads to Deism, and 2d, by distinguishing 
between Christian duty and requisitions foreign to it, repre- 
senting them to young persons especially as equally obliga- 
tory, thus prepares their ripening understandings for an equal 
disregard of both.’’ 

Bishop White in these words called attention to the: un- 
reality of the Quaker distinction between natural ideas, and 
divinely implanted ideas. It was this theory of divinely im- 
planted ideas which led the Friends to speak so often of the 
‘‘Divine Seed’’ in every man. 

The unreality of Barclay’s distinction on this point ap- 
pears now in much clearer perspective than it did a century 
ago. It has been pointed out by Quaker scholars within 
recent years that Robert Barclay wrote under the spell of the 
philosophy of Descartes, who taught that man is given cer- 
tain innate Divine ideas by his Creator—ideas which, though 
apparently inborn in man, are no more related to the man’s 
human nature than a cartridge is related to a gun. They were 
put there by One who is as superior to the soul as a man is to a 
gun, and they belong to Him. This Cartesian psychology is 
now as fully exploded as the Ptolemaic astronomy. No such 
distinction as Barclay premised between the ideas of the mind 
is discernible. Divine influence has to be looked for in ethical 
and spiritual quality, and grounded on other evidence. Even 
the institutions based upon Barclay’s theory have vanished 
from the greater part of the Society of Friends. Where, as in 
Philadelphia, they are still cherished, one now seldom finds a 
defense of them based upon this distinction which Bishop 


White combatted. 
111 


Curist CourcH, PHILADELPHIA 


The Schism which took place in Quakerism in 1827-28, 
generally know as the ‘‘Hicksite Separation’’ greatly weak- 
ened the Friends, who have since that time been in Pennsyl- 
vania a diminishing body. Although Bishop White’s Counter 
Apology was never published, other forces were at work which 
have exerted upon the Friends even a more powerful in- 
fluence than his book could have done. 

The century from Bishop White to us has in many ways 
brought changes as great as the century between George Keith 
and Bishop White. While on the surface there are the same 
striking contrasts in organization and worship among Episco- 
palians and Friends, the rise of modern science, its applica- 
tion to the sacred books in the form of historical criticism, to 
the human mind in psychology, and to the religious life of 
man in the study of the History of Religions, has for all 
thoughtful men put the whole problem of the religious life 
in new perspective. We are not so sure as we were a hundred 
years ago that the secret of the universe can be compressed into 
the capsule of a Biblical text or two, or completely expressed 
in its entirety by a creed. We are slowly coming to appreciate 
the underlying kinship of all religious life, whatever its mani- 
festation; we are gradually learning that we should call no 
man ‘‘common or unclean’? whom God has honored with the 
gift of His Holy Spirit. It is becoming clearer and clearer 
that the Friends, hke other sects which left the main body 
of Christians in the sixteenth and seventeenth centuries, have 
taken too narrow a view of Divine revelation. God revealed 
himself pre-eminently to the Hebrew prophets and Christian 
Apostles; he manifested himself perfectly in our Lord; but 
among the nations of the world ‘‘He hath not left himself 
without a witness.’’ Institutions and methods of worship should 
not therefore, necessarily be discarded because they are of 
what has been often called ‘‘heathen’’ origin. Even outside 
of Israel there were many ways of worship which were effica- 
cious in bringing God near to men. Some of these the Church 
adopted and they have been blessed by the Spirit of God. 
Interpreting Divine inspiration too narrowly, the Friends re- 


112 


EPISCOPALIAN AND QUAKER 


garded all between the Apostolic Age and George Fox as a 
great apostacy. Their very doctrine of a universal and saving 
light might, if it had been logically applied, have led to a 
different conclusion. The truth, as it appears today to 
thoughtful educated minds, certainly leads to a different con- 
ception. Forms of worship and means of grace are to be 
judged, not by whether their beginnings can be traced back 
to Jew or Greek, but by their power to submit themselves to 
transfiguring interpretations and their value in the nurture of 
the common religious life by the way they open the human 
soul to the thought, the purposes, and to the Spirit of God. 
Many Christians are slowly coming to see this. It is 
leading toward that unity for which we all long. It found ex- 
pression last summer in that noble utterance of the Lambeth 
Conference, which, by recognizing that the workings of the 
Spirit of God are not necessarily confined to the channels of 
our Ecclesiastical organization, makes it possible for other 
Protestant bodies to look toward an ultimate association with 
us in the historic Church without denying the validity of 
their past history or the reality of their past Christian life. 
The position of the Friends today is very different from 
that which they occupied when Bishop White wrote his 
Counter Apology. They have been weakened by several 
schisms and have suffered sadly from other causes. Barclay 
linked the interpretation of Quakerism so closely with the 
philosophy of the seventeenth century, that, although it for a 
time made an appeal so powerful that Friends could hope to 
become the dominant body in Protestantism, the changed 
thought of the world has wrought havoe with their theology 
and their membership. In the lapse of time, too, experience 
has shown that its unorganized ministry was. inefficient. 
Touched in the decade between 1870-80 by the revival move- 
ment led by Moody, Friends gradually, in most of their Ameri- 
can centres, have found it necessary, if they would hold any 
membership at all, to have regular preaching, employ regular 
pastors, and become in the outward manifestations of their life 
almost indistinguishable from some Methodists. Choirs and 


113 


Curist CHURCH, PHILADELPHIA 





organs have in some meetings been introduced. Today in all 
the world there are but about 100,000 or 110,000 Friends. 
These are so divided that there are but three things on which 
they all agree: the disuse of the rites of Baptism and the 
Lord’s Supper, the disuse of oaths, and the maintenance of 
the Quaker testimony against war. Their divided condition, 
their lack of agreement as to what is vital, the way in which 
they are, by the thought of the time, compelled to build anew 
their intellectual defenses, their difficulty in holding their 
membership to whom their forms of worship, even when modi- 
fied, often do not appeal, render them impotent as logical 
antagonists, and place them in a position to excite sympathy 
rather than hostility. 

God is leading all Christian bodies into deeper sympathy 
with one another as he leads us into a land of broader intel- 
lectual and spiritual horizons. He is leading us into a deeper 
Christian life, a deeper sense of the essential oneness of all 
who love our Lord Jesus Christ in sincerity. 

Ultimately, it may be hoped, that this movement, if we 
are at once Christian and patient, will go far enough to in- 
elude the Friends in that truly Catholic Church toward which 
we look. If only, without losing their strong sense of immedi- 
ate access to God, they could see that the use of certain out- 
ward means of grace which they have discarded, so far from 
being hurtful to the Christian life, are of the greatest help to 
most people—that it is hardly to be expected that an un- 
educated religious genius like George Fox, however great his 
genius might be, could lay down for all men for all time a 
way of worship and of ecclesiastical organization superior to 
any which had been discovered by the experience of all the 
saints and sages who had gone before—and could join with 
us in the use of those outward means, they have much of 
spiritual value to contribute to the common life of the united 
Church. Is it too much to hope that the growth in mutual 
understanding which the past two centuries has witnessed will 
go steadily forward until all who have separated from the 
historic Church will once more join the regular army, itself 


114 


New Ligut on Our ORIGINS 


grown wiser and more Christlike, and will realize that, ‘‘God 
has provided some better thing concerning us that they apart 
from us should not be made perfect ?’’ 


New Light on Our Origins 


By BisHop GARLAND 


background to my address. I desire first to recall the 
fact that just at the time of the founding of Christ Church 
there existed a great division between the Keithian and Fox- 
ian Quakers, which took place in Philadelphia in 1691. In 
that year there were fifteen Missions of Keithian Quakers in 
Pennsylvania and New Jersey. This division among the 
Quakers must be borne in mind when one reads of accounts 
and letters written by either Friends or Churchmen in that 
early period. Many of these letters give evidence of bitter 
feelings at times—not only between Friends and Churchmen, 
but even between Friend and Friend—and due allowance for 
this state of feeling must be made on both sides. Nearly all 
of the Quakers had been brought up in the Church of Eng- 
land, and having left the mother country for the express 
purpose of getting away from an Established Church, we can 
understand their natural objection to the introduction of the 
Church here. At the same time as the Friends professed to 
believe in liberty of conscience and freedom of worship, the 
Churchmen desired his rights, and also had a natural feeling 
of antagonism to those who had withdrawn from the com- 
munion of the Church. With the great divisions among the 
Quakers in this period, and the baptism of hundreds who 
returned to the Church of their fathers, similar feeling on the 
part of the Friends is given expression in many unfriendly 
utterances; but looking back we can thank God for the noble 
contribution made by both parties, and by all other Christian 
people in this formative period. Had this colony remained 
one of Friends only, it could not have taken a leading part 


115 


Gs preceding papers give a proper introduction and 


Curist CHURCH, PHILADELPHIA 


in the Revolution, and all the other elements combined to- 
gether to make Pennsylvania the Keystone State. 

The Royal Grant of William Penn provided ‘‘That if any 
of the inhabitants of the said Province (to the number of 
twenty), shall at any time hereafter be desirous, and shall by 
any writing, or by any person deputed for them, signify such 
their desire to the Bishop of London for the time being, that 
any preacher or preachers to be approved of by the said 
Bishop may be sent unto them for their instruction, and then 
such Preacher or Preachers shall and may be, and reside with- 
in the said Province without any denial or molestation what- 
soever.’’ The question arises whether such a petition signed 
by twenty or more inhabitants was ever forwarded to London. 
It seems to be taken for granted by some writers that it was. 
There is no doubt that one was prepared, but when we in- 
vestigate the history of the case we find that it was not only 
a petition for the free exercise of religion, but also that the 
petitioners might arm for their defense, as they had reason to 
believe that the French intended to attack them. The Quaker 
Magistrate arrested those who originated the petition, and 
ordered the King’s attorney, who was a Quaker, to read the 
law they had made against any person that should speak 
against the Quaker government. The lawyer who was sus- 
pected of having drafted the petition was taken into custody 
and bound over to court. It is interesting to note that this 
lawyer, Griffith Jones, about seven or eight years later was 
elected Mayor of the City, which shows the great advance of 
the cause of the Church party. After this first attempt, a peti- 
tion was again prepared by the Church of England people, 
congratulating the King on his escape from assassination. 
This was taken to Governor Markham and he approved of it 
and signed it, but some of the Quakers evidently thought that 
it would make known to the King how many Church of Eng- 
land people were in the Colony, so the Governor asked for the 
petition, pretending he wanted to see it. However, he kept it 
and would not part from it, so it is evident that this second 
petition never reached the King. It is well to emphasize that 


116 


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New Licut on Our ORIGINS 





the first petition that is so frequently mentioned combined two 
pleas—first, the free exercise of religion, and second, the right 
to bear arms. We can well understand the peculiar objection 
that the Friends would have to this second plea in the peti- 
tion as it was opposed to all their principles. 

Reference will be made by another speaker to the interest 
of the Governor of Maryland in the founding of a church in 
Philadelphia. Governor Nicholson helped materially in build- 
ing the first Christ Church and without the knowledge of the 
people of Philadelphia, he had made an appeal to his Majesty 
and Council for the settlement of a Ministry in Philadelphia, and 
the support of a school. During this summer I made a search 
in London to see if I could find any evidence that the petition 
signed by twenty or more members of the Church in Philadel- 
phia had ever been formally presented to the Bishop of Lon- 
don, the Archbishop, or the King and Council. A diligent 
search at Fulham Palace showed that there is absolutely no 
record of this petition in the Pennsylvania papers in the 
archives there, and the Library at Lambeth Palace can throw 
no light on it. With expert assistance I searched through the 
records of the Arundel, Harleian and Livingstone collections 
in the British Museum; read the yearly Minutes on the Society 
of Friends in London during that period, and with the help 
of the Secretary of the Public Record office in Chancery Lane 
made a search through the State papers, including the corre- 
spondence of the Board of Trade and the Colonial acts of the 
privy Council. In addition to this I consulted with authori- 
ties having charge of the documents in the Library in the 
House of Lords and had a search made in the Rolls office, the 
Registry Office and among the State papers. My conclusion 
is that if the Petition was actually sent to London, it was 
destroyed in the great fire in Whitehall. As I have not found 
any reference to it, it is, in my opinion the more reasonable 
assumption that no formal petition reached England, but that 
through the recommendation of the Governor of Maryland, 
action was taken. In the Minutes of the Journal of Trade and 
Plantations, I find that on the 5th of November, 1695, con- 


117 





Curist CHURCH, PHILADELPHIA 





sideration was given to a letter sent by the Lord’s Commis- 
sioner of Treasure, upon Sir Thomas Lawrence’s memorial, 
relating to a Minister from Pennsylvania (see addenda). A 
further research of the Minutes showed that the request was 
for one or two Protestant Divines to be sent to Philadelphia, 
and the Memorial was sent by Sir Thomas Lawrence, Secre- 
tary of Maryland, under Governor Nicholson. On the 19th day 
of December, 1695, at a meeting of the King’s Council, it was 
ordered that a salary of 50 pounds per annum be settled on 
a Protestant Divine, and a salary of 30 pounds on a school 
master to be sent into the Colony of Pennsylvania, as recom- 
mended by the Lord Bishop of London, and Right Honorable 
Lord’s Commissioners of the Treasure. I found many letters 
from Governor Nicholson manifesting his great interest in 
the welfare of the Church in Pennsylvania. 

While examining the historical records in Fulham Palace 
I came across other interesting papers. One was rather 
startled to find in the papers of the 17th and 18th centuries, 
a letter from a prominent writer in this country inquiring 
about historical articles I had written for the Church Standard 
and The Churchman nearly fifteen years ago. He desired 
evidence whether some statement I had made regarding the 
recognition of the Orders of Swedish Ministers could be defi- 
nitely proven. The record does not show that they could give 
him any information from the Archives in Fulham Palace, 
but in a history written after that date he incorporated some 
of the information in these published articles and additional 
facts given to him in answer to direct queries. But there is 
much interesting history yet to be written about Records in 
Fulham—in the 8. P. G. collection and elsewhere—showing 
the close relation between our Church and the Swedish Luth- 
eran. We find the names of Rudman, Sandel, Lidman, Hes- 
selius, Lidenius, Riorck and many others taking services in 
our Churches, having charge of them for long periods of 
time, some of them receiving honoraria from the S. P. G. They 
even signed petitions with our own Clergy, some of which 


118 


New Licut on Our ORIGINS 


began: ‘‘We the Clergy of the Church of England in Penn- 
sylvania.’’ 

In 1711 when Christ Church was being rebuilt, the con- 
gregation worshipped for three successive Sundays in Gloria 
Dev. Again in 1722, we find Swedish Clergymen signing a 
letter to the Archbishop of Canterbury recommending Wil- 
liam Skinner for ordination. For many years I have expressed 
the conviction that in the infant Colony of Pennsylvania, and 
in the work of the 8S. P. G. the ordination of Swedish Clergy- 
men was looked upon as valid. We are all glad to note that 
this conclusion has been formally accepted by the Lambeth 
Conference in 1920. 

There is also evidence that the German Lutherans in the 
18th century proposed a union with the Church of England. 
There is a petition in Fulham Palace from the representatives 
of the High German Church, called St. George’s in the City of 
Philadelphia to be taken under the care of the Archbishop 
of Canterbury, and the Bishop of London, date October 27, 
1764, signed by twenty-one names, transmitted by William 
Smith with his endorsement. What a pity such an effort was 
not brought to a successful consummation. 

After this brief reference to the original petition for 
the founding of the Church, and the data through which I 
have searched, I would like to say a few words regarding 
the early history of the Church in this Colony. The founding 
of Christ Church had a far reaching influence on the life of 
the City and Commonwealth, and Nation. Founded in 1695, 
after the struggle for its rights, there were five churches in 
the Colony in 1702. Within a few years from the date of its 
founding, its members became prominent in civic and state 
life, as Mayors of the City, and Governors. It is easy to trace 
the influence of Christ Church in education. It is true that 
the Friends already had their school, but the establishment 
of a school under Church auspices was destined to have a 
great effect. Without underrating the influence of Presby- 
terians, Friends, and others, in the founding of the college of 
Philadelphia (now the University of Pennsylvania), every- 


119 


Curist CHurcH, PHILADELPHIA 


one concedes that the two outstanding names in the found- 
ing of that institution were Benjamin Franklin and the Rev. 
Dr. Smith. Though Franklin has been given more credit, 
yet it was the ideals of Dr. Smith that prevailed and laid the 
foundation for a real University. 

It may also be said that the Sunday School movement 
originated in this parish, and that it was a Minister of Christ 
Church, in the middle of the 18th century, who first secured a 
Missionary to work among the negroes in the Colony. Fifty 
years later in this Church permission was given for the ordina- 
tion of Absalom Jones, and he became the first ordained 
negro clergyman in the United States. 

It is hardly necessary to refer to the influence of Christ 
Church in our national life. A registry of the men in this 
Commonwealth who had a leading part in the Revolution, 
would show that a large majority of them were members of 
this congregation; and the roll call of the members of the 
Continental Congress, and the Signers of the Declaration of 
Independence, would show that two-thirds of them worshipped 
in this sacred edifice. In 1774 the Rector of Christ Church, 
Dr. Duché, offered the first prayer in the Continental Con- 
gress in Carpenter’s Hall. On July 7th he preached his famous 
sermon: ‘‘The duty of standing fast in our Spiritual and 
Temporal Liberties.’’ Dr. Smith had preached twelve days 
before on ‘‘The Present Situation in American Affairs.’’ 
These sermons were widely read and also widely censured. 
On July 2, 1775, Continental Congress assembled in Christ 
Church to observe the day set apart by them as ‘‘a day of 
general humiliation, fasting and prayer,’’ through all the 
American Provinces. May 17, 1776, was also so observed, and on 
the memorable day of July 4, 1776, the signing of the Decla- 
ration of Independence was proclaimed, as simultaneously 
with the old Liberty Bell, the chimes of old Christ Church 
pealed forth, proclaiming liberty to all the land. On that 
historic day the Vestry met and requested the Rectors and 
Assistant Ministers to ‘‘Omit those petitions in the Liturgy 


120 


New Ligut on Our ORIGINS 





wherein the King of Great Britain was prayed for, as incon- 
sistent with the said Declaration.”’ 

It would be presumptuous to attempt to add anything to 
the critical and complete historical papers that have been 
published about Christ Church after the Revolution; but a 
short résumé of early meetings of the General Convention 
might well be included in this paper. We may recall that in 
Christ Church, the first Convention of the Diocese of Penn- 
sylvania was held in 1784, and the first General Convention 
in 1785, when the Fundamental Articles were adopted; and 
in 1786, when the Constitution was adopted. The General 
Convention again met in 1789 in Christ Church, July 29th to 
August 8th, and at this session an address was adopted con- 
gratulating the President of the United States on his election 
as Chief Magistrate, and this address with President Wash- 
ington’s answer, thanking the Convention for its affectionate 
greeting, appear in the Minutes. The Convention adjourned 
to September 29th in order to meet Bishop Seabury and dele- 
gates from Connecticut, Massachusetts, and New Hampshire, 
for the purpose of settling Articles of Union. Convening on 
September 29th in Christ Church, the Convention adjourned 
two days later to the State House, the minutes stating: ‘‘the 
meeting in Christ Church being found inconvenient to mem- 
bers in several respects.’’ This raises the question why did 
the Convention adjourn to meet in the State House? Was it 
because that building offered a freer opportunity for discus- 
sion, or that it was more neutral ground on which the union 
between Bishop Seabury and his New England delegates 
might be effected? I incline to the latter opinion. Formerly 
Conventions had been held in Christ Church quite satisfac- 
torily, and not found in any way inconvenient. The interest- 
ing thing, however, about this Convention is the fact that ses- 
sions were held in Christ Church and the State House, and the 
College of Philadelphia (now the University of Penna.). In 
Christ Church Bishop Seabury was present, and deputies from 
Massachusetts, New Hampshire, and Connecticut presented 
the testimonials of their appointment to confer ‘with the 


121 


Curist CHurcH, PHILADELPHIA 





Convention. It was in the State House, however, that (after 
the change in one Article) the Constitution was ratified. The 
union of the Church in the Colonies was completed in the same 
room in which the Declaration of Independence had been 
signed, and the Constitution of our Nation adopted. Francis 
Hopkinson was Secretary of this Convention. It will be re- 
membered that he was also Secretary of the Continental Con- 
gress which met in Carpenter’s Hall. 

In the College of Philadelphia the Prayer Book was also 
revised and the Constitution was formally signed after it was 
copied in the Book of Records, so that the Church, the State 
and the University were all associated together in the union 
of our Church, the adoption of our Constitution, and the 
changes made in the Prayer Book. 

It may be truly said that Christ Church had a tremendous 
influence on the life of the nation, as it helped to mold the 
character of so many of the great men who took part in that 
struggle for liberty. The Colony of Pennsylvania would in- 
deed have been poorer if our forefathers had not insisted on 
their rights, and thus prepared this Colony to make such a 
contribution to the founding of our Republic. 


ADDENDA 


At the Committee of Trade and Plantations. 
At the Council Chamber at Whitehall. 
Monday the fifth of November, 1695. 


Pensilvania. <A letter from Mr. Lowndes dated the 23d 
of this month by order of the Lord’s Commissioners of the 
Treasury upon Sir Thomas Lawrence’s Memorial relating to 
a Minister for Pensilvania recd; Representing the opinion of 
the Lords of the Treasure that what encouragement his 
Majesty shall please to give to Protestant Divines to be sent 
thither, will be better done by granting a salary out of the 
Revenue of the peny pound in y. Province than to grant the 
Revenue itself. Whereupon their Lordships agree to report 
this matter especially to his Majesty in councill. 


122 


New Licut on Our ORIGINS 


From Governor Nicholson’s correspondence it is certain 
that the first Minister appointed to the Church in Philadel- 
phia died before the fleet left England, and in the emergency 
Mr. John Arrowsmith, a schoolmaster in Doctors orders, was 
sent. The latter read service as a Lay Minister and acted 
as schoolmaster until an ordained Minister was sent. 


Old Christ Church 


What sacred thoughts with radiance crown thy glories of the 
past— 
Through ages gone and evermore—as long as time shall last— 
They breathe of high and holy aims in Nation, State and Home; 
With pride the Church and ’Varsity both claim thee as their 
own. 
As here the patriots blended love for country and for God, 
So may their children ever tread the path our fathers trod; 
Upon their sure foundation, laid to train each new born race 
Today with like undaunted faith we sons our future face. 
Hail rock from whence we all were hewn—here at thy shrine 
we meet— 
‘Old Christ Church’’—mother of us all—thy natal day we 
greet. 
BisHOP GARLAND 


Nov. 15, 1920 


123 


Curist CHURCH, PHILADELPHIA 


Pennsplbania’s Contribution to the Constitutional 
Spstem of the Protestant Episcopal Church 


By Rev. Pror. Jos. CULLEN AygErR, PH.D. 


N THE recent Lambeth Conference of 1920 a large com- 
of mittee considered the matter of the Development of Prov- 
inces in the Anglican Communion. From the Report of the 
Committee it appears that no less than thirty-one dioceses have 
been established in various parts of the world which are not yet 
included in any sort of provincial organization. In their report 
the committee suggests plans for the union of these dioceses. 
It believes that by some sort of provincial union the life and 
work of these dioceses would be greatly stimulated. The 
Committee suggests that the bishops associate themselves as 
synods but adds most significantly, ‘‘It is advisable in any 
newly constituted Provincial Synod for the Bishops to asso- 
ciate with them the clergy and laity of the Province as soon 
as may be.’’ 1. The resolution actually adopted by the Con- 
ference made the resolution presented by the committee 
stronger by advising that the association of the clergy and 
laity with the Bishops be official. 2. They were not to be 
merely advisory in the action; they were to be a constituent 
part of the provincial constitution. Details as to how this was 
to be effected were left, of course, to the National, or Regional 
Church or Province. 

In the Hulsean Lectures on ‘‘The Ecclesiastical Expan- 
sion of England,’’ (London, 1895), Bishop Barry, once Bishop 
of Sidney and Primate of Australia and Tasmania, in speak- 
ing of the synodical system of government of the daughter 
Churches of the Anglican Communion, refers (p. 96) to the 
fact that ‘‘in that system there is one leading feature above 
all, which is absolutely universal in all the daughter Churches 


1. (Ref. on p. 79, 8. P. C. K. edition, London, 1920) 
2. (Resolution 43f) 


124 





WILLIAM WHITE IN 1771 
MINIATURE BY CHARLES WILSON PEALE 
LOANED BY PROFESSOR JAMES A. MONTGOMERY 





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THe CONSTITUTIONAL SYSTEM OF THE CHURCH 


of the Anglican Communion, I mean the resolute co-ordination 
of the laity with the clergy, under the constitutional presi- 
dency of the Episcopate in the government of the Church in 
all its phases.’’ Again, further on in the same lecture, (p. 99), 
he says ‘‘Believing as I have always believed, and as now 
after experience I believe more than ever, that under any 
contingency, whether of Establishment or of Disestablishment, 
this representative government of the whole body is the one 
thing most needful for the vigorous internal life of the Church 
itself and for its rightful influence over the public mind, I 
cannot but hold that here the experience of the Colonial 
Church is of priceless value.’’ 

What the Lambeth Conference advises as a principle of 
constitutional organization, what the late primate of Austra- 
ha and Tasmania testifies to from his own experience and 
urges as the one thing most needful for the vigorous internal 
life of the Church, the Church in the Diocese of Pennsylvania 
first contributed to the constitutional principles upon which 
the Protestant Episcopal Church was organized and which 
the other daughter Churches of the Anglican Communion have 
adopted. That principle is the co-ordination of the laity and 
clergy under the constitutional presidency of the Episcopate. 
It was William White, Rector of Christ Church, Philadelphia, 
who first clearly enunciated it. It was he who put it into such 
workable form that he induced the Churches in the various 
states to accept it. 

Bishop White’s first statement of the principle of the 
co-ordination of the laity and clergy is first found in his 
famous pamphlet, ‘‘The Case of the Episcopal Churches in the 
United States Considered,’’ published in Philadelphia, 1783.* 
In Chapter II he states two points in which he thinks it 
will be necessary to deviate from English custom. The first 
was ‘‘by convening the clergy and laity in one body,’’ the 
second was ‘‘by providing that the power of electing a 
superior order of ministers ought to be in the clergy and 


*Perry’s Reprint of the Journals of the Protestant Episcopal Church, 
Claremont, 1874. Vol. III. 419ff. 


125 


Curist CHuRCH, PHILADELPHIA 


laity together.’’ In American practice these two points are 


reduced to one, the co-ordination of the laity and the clergy 
in the administration of the Church under the constitutional 
presidency of the Bishop. Let us consider quite briefly the 
second of these two points of deviation, the election of Bishops 
by clergy and laity together. In England, as is well known, 
the Bishops are appointed by the Crown. There is, indeed, 
a form of election, little better than a farce, held by the 
cathedral chapter composed of clergy, every one being obliged 
under very heavy penalty to vote for the person named in 
the letter missive from the Crown, which accompanied the 
congé d’elire, under which they were permitted to act. Yet 
Magna Carta says in its first clause Anglicana Ecclesia libera 
sit, and the freedom of election is mentioned as the one liberty 
as especially important. It is not clear that Bishop White 
recognized the constant violations of the Charter from the 
very first, nor did he reflect upon the ridiculous continuation 
of forms which implied freedom, as the absurd confirmation 
of Episcopal elections in the Arches Court, when objections 
are invited as if there could be any objection made, and when 
they are attempted they are refused hearing. What lay be- 
hind Bishop White’s thought was neither a clear appreciation 
of the actual situation in England nor an attempt to reproduce 
what might be thought to be the constitution of the early 
Church. What he was introducing was the outcome of con- 
ditions in America and in America for the first time in the 
Anglican Communion, and it was a practical, statesmanlike 
solution of a real problem. 

In the development of the Episcopal Church in this 
diocese is to be found the origin of his thought. In the 
countries of Western Europe in which Christianity was last 
introduced, the diocese was prior to the parish. It was the 
district of considerable extent in which the Bishop was the 
chief missionary. Such was the case in England and Germany 
where the dioceses are often very large. In France, converted 
earlier and with better political organization, the diocese was 
the relatively small district in which the city was the ancient 


126 


THE CONSTITUTIONAL SYSTEM OF THE CHURCH 


administrative center, and the Bishop was the pastor of the 
one big Church of the city. In both cases the parishes were 
organized sections of a diocese already existing under the 
immediate oversight of the Bishop. The clergy only slowly 
ceased to be connected with the cathedral church or to have 
any independence in the matter of financial support. In the 
American Colonies the parishes came before the diocese; 
furthermore they were organized by laymen. These laymen 
called a minister or requested that one be sent them. It was 
thus that Christ Church was organized. According to the 
Charter granted William Penn, if twenty inhabitants should 
request the services of a clergyman of the Church of England 
he should be allowed to live among them unmolested and in 
1695 the petition was presented for such services. The result, 
the founding of Christ Church, we are commemorating today. 
Much the same organization of laymen for services may be 
found in the beginnings of the other Churches in the vicinity 
of Philadelphia. Here as elsewhere the Church grew up with 
little or no Episcopal oversight. The Bishop of London so 
often spoken of as the ordinary of the Colonial Churches, 
exercised hardly more than a nominal jurisdiction. His func- 
tion was hardly more than licensing clergymen to officiate. It 
can be easily seen that it would have been impossible to 
bring about any organization of the Churches into a diocese 
without the clear recognition of the lay element in the Church. 
And that recognition in unmistakable fashion is Bishop 
White’s great contribution to ecclesiastical polity. 

If Bishop White was induced by practical considerations 
to advocate the co-ordination of the clergy and the laity in 
the councils of the Church, he did not base his argument for 
it upon mere expediency. He would have been a singular 
churchman if he had not appealed to precedent. In the 
‘Case of the Episcopal Churches in the United States Con- 
sidered,’’ he alludes to what he considers a feature of the 
English Constitutional system: ‘‘In the parent Church, he 
says, though whatever regards religion may be enacted by 
the clergy in Convocation, it must afterwards have the sanc- 


127 


Curist CHURCH, PHILADELPHIA 


tion of all other orders of men comprehended in Parliament.’’ 
He also quotes Hooker as to the desirability of parhamentary 
limitation of the powers of the clergy in Convocation. (Perry, 
III, 423.) It would therefore appear from this and other pas- 
sages that in the mind of Bishop White the introduction of 
the lay element into the organization of the Church was 
merely to furnish the equivalent of parhamentary sanction 
and control. Let us therefore turn to the situation in England 
that we may appreciate the actual novelty of Bishop White’s 
proposals. Cautious man as he was, desirous of building 
upon precedents, he actually introduced something very dif- 
ferent from the English system, different from any previous 
system, and involving a new conception of the Church’s con- 
stitution. 

The characteristic features of the Post-Reformation con- 
stitution of the Church of England are derived from the 
legislation of Henry VIII. His theory of the relation of the 
laity to the clergy in the matter of ecclesiastical legislation 
is not wholly consistent. Its leading feature, as embodied in 
the Submission of the Clergy* seems to have been an ecclesi- 
astical legislative body, the two Convocations, acting under 
the very strict control of the King as the Head of the Church. 
This body, in practice it was the Southern Convocation that 
was chiefly considered, should look after religious matters. 
Secular matters would naturally fall to the Province of 
Parliament, over which the King stood as the head of the 
State. Under the Tudor absolutism this looked well on paper. 
There was, however, another constitutional principle in the 
Henrician system which brought confusion into the plan 
stated and led to the constant usurpation by the lay element 
of sole right of ecclesiastical legislation. Under the Tudors 
this usurpation of the laity was with the connivance and even 
at the instigation of the Crown; under the Stuarts and Hano- 
verians it became a settled constitutional principle. Accord- 
ing to the Submission of the Clergy, the laws of the Church 


*Gee and Hardy, Documents illustrative of English Church History, 
London, 1896, p. 176f and 195-200. 


128 


THE CONSTITUTIONAL SYSTEM OF THE CHURCH 


must never contravene any law of the State, 7. e. law of Par- 
liament. If it happened that they should, the canon however 
venerable was rendered wpso facto null and void. In other 
words, the two legislative bodies, the ecclesiastical and the 
secular, the clerical and the lay, were after all not co-ordinate. 
Parliament, representing only two estates, Lords and Com- 
mons, was supreme. The presence of the Bishops in the House 
of Lords does not enter into the present question. The law of Par- 
liament could always set aside the canons of Convocation, which 
was historically the only representation of the spirituality, 
which alone taxed the clergy and for which alone the clergy 
voted. Under such circumstances Convocation was impotent. 
It was by Parliament, not by Convocation, by the laity, not 
by the clergy, that things were really done. Convocation, such 
as it was, was constantly threatened with a speedy end, and 
would probably have ceased to exist but for the cringing 
servility and abjectness of the leaders of the clergy from 
Cranmer down. Only once in the Reformation period did 
Convocation take any really independent action and that was 
when Elizabeth, in the first year of her reign, forced the 
Reformation upon the Church. Convocation, almost to a man, 
refused to accept parliamentary dictation in matters of reli- 
gion. These men paid dearly for their lack of proper servility. 
They were driven from their sees and so from further partici- 
pation in Convocation. No doubt it was for the best that the 
Reformation was carried through, but it was by Parliament 
not by Convocation. The fact remains that the English sys- 
tem was very different from co-ordination of laity and clergy. 

The absolute authority of the lay element in the Church 
of England over the clerical element, when it comes to actual 
authority, one ean thankfully say is not at all what Bishop 
White introduced. His idea, the peculiar constitutional prin- 
eiple of the American ecclesiastical system, is that the laity 
and clergy should have equal shares in the government of the 
Church. They should meet and deliberate as one body, yet 
vote as two distinet bodies, or by orders as we now say, and 
any legislation must be adopted by both orders. Bishop 


129 


Curist CuurcH, PHILADELPHIA 





White’s appeals to English precedent may be sufficient to 
establish the point that the laity should have a part in the 
legislation of the Church, but they quite fail to support the 
principle of co-ordination, which implies that the clergy can 
negative the action of the laity and vice versa. It was noth- 
ing less than this that Bishop White introduced. 

Let us examine the matter with still more detail that the 
novelty and at the same time the wisdom of Bishop White’s 
proposals may be quite clear. 

The ecclesiastical legislation of the Church of England is, 
from the point of view of canon law, to say the least extra- 
ordinary. According to the medieval system the ecclesiastical 
synods, in England the convocations, which had become iden- 
tical with synods, legislated for the Church. They were like 
other provincial synods in the Western Church. They had a 
very limited competence, but they did enact some canons and 
where they were not clearly within their competence they 
were nearly always restatements of what was law and needed 
to be called to the attention of the local Church. The Church 
included both clergy and laity, but canons binding both were 
passed in the convoecations. As a matter of fact the amount 
of legislation that was enacted was very small. Almost every 
conceivable question had been settled by the decretal system, 
the jus commune of the Western Church. Such a little matter 
as facts in the case did not stand in the way of a Tudor King 
when he attempted in a preamble of a statute to discredit that 
decretal law. It was binding and because it was binding he set 
about establishing an independent jurisdiction to settle his 
divorce case without appeal according to that law, for that was 
the real nature of the breach with Rome. Now it would appear 
reasonable that the laws and canons of Convocation should con- 
tinue to bind the whole Church, the laity as well as the clergy 
as they always had bound it. Certainly this ought to be the 
case when those canons were passed in strict conformity with 
the Submission of the Clergy. What are the legal facts? The 
canons of 1604 were passed in strict conformity with the Sub- 
mission of the Clergy. They received the royal assent, or rati- 


130 


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THE CONSTITUTIONAL SYSTEM OF THE CHURCH 





fication, in due form as the printed copies of the canons testify. 
Although the canons were not passed by the Convocation of 
York for more than a year, they were ordered by the King to 
be put in force in both provinces. The Convocation of York 
was still a small affair and might easily be neglected; this 
little irregularity was never urged against the canons. 

These canons of 1604 were the only strictly lawful canons 
enacted in the Church of England since the Reformation. 
Some trivial changes were made in a few of them, and mar- 
riages may now be solemnized as late as three in the afternoon. 
They therefore remain the canons of the Church of England. 
Now what, one may ask, is the actual standing of these canons 
in law? They do not bind the laity because the laity were not 
concerned in their passage. In the language of Lord Chief 
Justice Hardwicke, in 1737 (Middleton vs. Croft, Strange’s Rep. 
1056, 2 Atkyn’s Rep. 650), ‘‘No new law can be made to bind 
the whole people of this land but by the King with the advice 
and consent of both houses of Parliament, and by their united 
authority. Neither the King alone, nor the King with the 
concurrence of any particular number or order of men hath 
this power * ** But in canons made in Convocation and con- 
firmed by the Crown only *** there is no intervention of the 
peers of the realm nor any representation of the commons.’’ 
Accordingly such canons, so far as they are not restatements 
of the ancient canon law do not bind the laity though they may 
bind the clergy. If these canons had been ratified by parlia- 
ment (though it might be recalled that the Submission of the 
Clergy called for nothing of the sort) they would have bound 
the laity as well as the clergy. It was Lord Hardwicke’s 
opinion that the legislative function of Convocation consisted 
merely in propounding laws which Parliament might or might 
not make effective by its action. This is today the soundest 
English law, quite undisputed. 

It was evidently Lord Hardwicke’s decision of 1737 which 
Bishop White had in mind when, in his case of the Episcopal 
Churches, he writes: ‘‘In the parent Church, though whatever 
regards religion may be enacted by the clergy in convocation, 


131 


Curist CHuRCH, PHILADELPHIA 





it must afterwards have the sanction of all other orders of 
men comprehended in Parliament.*’’ But without enlarging 
upon the fact that such had not taken place, it is sufficient to 
note that he does not seem to be aware that what he was pro- 
pounding was something entirely different, for it included 
ideas that, as applying to England, might have read, to para- 
phrase his language somewhat, ‘‘Though whatever regards reli- 
gion may be enacted by the laity in Parliament, it must after- 
wards have the sanction of the order of the clergy in Convoca- 
tion,’’ than which nothing is more preposterous and false in 
English law. I put it in this form that the novelty of White’s 
idea may come out more clearly. That there is any such need of 
consulting Convocation, or obtaining confirmation of Convoca- 
tion for laws of Parliament regarding religion, as some heated 
imaginations picture, is simply not a part of the English ecclesi- 
astical constitution. | 

Two points suggest themselves at this juncture to which I 
ean only briefly allude; the Bishops in the House of Lords, and 
the ancient councils of England, especially those in Anglo- 
Saxon times. In regards to the Bishops in the House of Lords, 
it is clear that they do not represent the Church in any rep- 
resentative legislative capacity, although they seem to sit in 
their spiritual capacity as well as in virtue of their baronies, 
as did the greater abbots until they were slain by Henry VIII. 
When before 1664 Parliament taxed only the laity and Con- 
vocation alone taxed the clergy, the bishops were in Parliament. 
They do represent to some degree the mind of the Chureh in 
Legislation, but that is another matter. Before 1664 the clergy 
were represented in Convocation and in Convocation only and 
therefore did not have the right to vote for members of Parlia- 
ment as they were otherwise represented, viz. in Convocation. 
To this day they may not have a seat in Parliament unless they 
renounce their orders, a recent provision. As to the Councils 
of the Anglo-Saxon Church, to which reference is often made, 
they might seem to furnish an important precedent for lay 
co-operation, and they are referred to by Lord Hardwicke in 


*Perry’s Reprints, III. 
| 132 


THE CONSTITUTIONAL SYSTEM OF THE CHURCH 





his great decision. Apart, however, from two councils in the 
VIlIth century under Archbishop Theodore, I cannot find, after 
examining the acts of every council, that they were any such 
ecclesiastical assemblies as to furnish any precedent. They were 
practically Witenagemots and, apart from remoteness of time 
and utter change in circumstances, have no proper bearing 
upon modern circumstances. There may be points in dispute 
about them, but there can be no dispute about the fact that 
there was in them ‘no idea of the co-ordination of clergy and 
laity. Kings legislated for the Church with the utmost freedom. 
Keclesiastical councils as such ceased to exist. They were 
restored, or perhaps inaugurated, by the Normans. 

Let us now look further than England, to the theory of the 
Medieval Church, as to the relation of the two orders, clergy 
and laity, in matters of legislation. That theory as developed 
in the legislation of the Church everywhere underlies the 
ecclesiastical claim that canons of Convocation bind the Church 
because Convocation is the Church acting through its con- 
stituted legislature. The medieval theory is very simple. To 
put it epigrammatically, the shepherd leads the flock, he 
neither shares the leadership with the flock, nor commits the 
duty to the flock, or to any part of it. The authority to teach 
and govern belongs to the clerical order. Although in a certain 
sense the Church may be regarded as a democracy, there is no 
sense in which the Church’s governmental system is a 
democracy. The laity are by divine appointment subject to 
the clergy. It is for this reason that a Bishop, under certain 
limitations, issues laws or canons for his diocese, and the dio- 
cesan synod, in which he publishes these canons, does not enact 
them but receives them. Likewise, the archbishop in the Prov- 
ince, under certain limitations, and with the advice of his suf- 
fragans, publishes constitutions and canons. The same principle 
applies to the pope and general council. The canons derive their 
force from his approval. As a fact, the medieval general 
councils, before Constance, were little more than great spec- 
tacular displays of pontifical authority. There was little, in 
most cases, no deliberation. The council received the proposals 


133 


Curist CHuRCH, PHILADELPHIA 


of the pope with acclamation. This is evidently the idea of 
Convocation in Henry VIII’s theory of the government of the 
Church of England after his breach with Rome. He was to take 
the head of the Church as a fact, play the part of pope and 
Convocation would act under his direction as safely as general 
councils acted under the pope’s. There is nothing in this to 
suggest William White’s theory. Nothing could be more op- 
posed to it. 

Let us look further back, back of this medieval or Catholic 
theory, for if there was any theory universally accepted it was 
the medieval theory. There were the customs of the early 
Church. In the ancient councils the Bishops alone had any part. 
Those Bishops, although diocesan, were in great part little more 
than what would be regarded as rectors of churches. Presbyters 
rarely had any independence until the sixth or seventh cen- 
turies. In most places they were not more influential than the 
deacons, and in many places of much less actual consequence. 
It was the archdeacon, then an actual deacon, who commonly 
became the new Bishop. Under these circumstances, it was the 
Bishop that composed the synod, not the representatives of the 
clergy, still less the representatives of the laity. There is no 
precedent to be found here for Bishop White’s principle. 

In one matter only was there anything that might serve as a 
precedent, the election of a Bishop. Here for some centuries 
the people had, in some places at least, a distinct part, in ap- 
proving the election of the Bishop, made by the clergy of the 
diocese. It is rather curious that this method, which does not 
actually put the clergy and laity on the same plane and there- 
fore does not fully carry out Bishop White’s great principle, is 
followed in his diocese of Pennsylvania, though in most dioceses 
concurrent election by the two orders is the rule. This lay ap- 
proval of the clerical choice seems, however, to have been 
general only in the first few centuries; metropolitans and 
synods seem to have taken upon them the right of appointment. 
It may be said that in the early elections we have much more 
the parish-meeting than the diocesan convention. With the 


134 


THE CONSTITUTIONAL SYSTEM OF THE CHURCH 





growth of the Church and the development of a hierarchy 
under political control the change came very naturally. 

In the appeal to antiquity in support of any modern 
canonical point there is very apt to be a good deal of self-decep- 
tion. It is as much in evidence as in the proof-text method of 
using Holy Scripture in support of doctrinal points. Apart 
from any attempt to study the actual circumstances, the ana- 
logue of the context in Scripture, there is no attempt made to 
take all the precedents that might be found in antiquity. Some 
doubtless would prove highly inconvenient. Some would be 
rather surprising to conservative churchmen. Here as in many 
other places we pick and choose. Now if we pick and choose, it 
ean only be because we have taken our actual position for some 
other reason than the mere historical precedent, have some 
principle of picking and choosing. Precedent can always be 
quoted against precedent. Therefore, I say that there is some 
reason that guides in the choosing of the precedent we would 
employ. Now in the case of Bishop White and his insistence 
on real participation of the laity in the election of the Bishop, 
there is more than the falling back upon the precedent. He 
had grown up under a system by which the clergy were chosen 
for the parishes by the laymen in the parishes they were to 
serve. They could not well be deprived of that right when it 
came to the election of the Bishop. They were concerned in the 
choice of the chief pastor almost as much as in the choice of 
their immediate pastor. Bishop White therefore recognized 
here a real principle for the American Church, which it would 
have to follow, and, as is natural for the ecclesiastical mind, 
he began to look around for precedents for his principle. It is 
not a logical method of procedure. If it may be pardoned, the 
whole matter must be understood psychologically rather than 
logically. 

Pennsylvania’s contribution to the Constitution of the 
Protestant Episcopal Church, the co-ordination of the clergy 
and the laity, in the legislation of the Church, is therefore to 
be considered a real novelty in ecclesiastical constitutional 
thought. That it has worked well, none can deny. That it is 


1 35 


Curist CHurcH, PHILADELPHIA 





to be the coming form of ecclesiastical organization throughout 
the Anglican Communion is a safe prediction. In the few 
minutes that remain it may be permitted to trace two of its 
theological implications, for it has such. 

In the first place, it is a very clear enunciation of the 
principle that the Church is made up of clergy and laity and 
that they consequently belong together, not as shepherd and 
sheep, but in a much more vital way. That is a simple point 
often overlooked by both orders. But though there has been a 
tendency for the House of Bishops to gain authority in matters 
of doctrinal interpretation, no canonical determination of doc- 
trine can be enacted in this Church without the consent of the 
laity, and they have as much power as the House of Bishops. 
The magistervwm of the priesthood has evidently come to an 
end, at least in this Church. 

In the second place, it is a very practical working out of 
that primary Protestant notion of the priesthood of the laity. 
That is merely another way of saying that the duties of the 
laity, though different from the duties of the clergy, are never- 
theless of a spiritual character, that the spirituality, or spiritual 
estates, is made up of both clergy and laity. Such ideas seem 
to lie back of the thought of Bishop White. He nowhere goes 
into such reflections. His few formal arguments on the matter 
are superficial, both as legal and as historical arguments, and 
they are not very accurate. But I believe that the poorness of 
his reasoning is a sort of evidence on the whole rather satis- 
factory, that he had bigger ideas than he was able to put on 
paper. However that may be, the Anglican Communion as a 
whole has taken up his ideas. In England alone they are not 
yet applied. Sometime the preposterous anomaly of a Parlia- 
ment made up of Christians of every sect, of Jews, and occa- 
sionally of Moslems, and Buddhists, or Catholics and Protest- 
ants, as well as Agnostics and Infidels, legislating for the 
Church of England, will become apparent to the British mind. 
Sometime a Welsh Baptist with his private secretary, as we 
understand from recent indiscrete remarks, will not have the 
power to appoint, without any possible effective action of the 


136 


Our CoLONIAL Moruers 


Church, those who are to be its chief pastors. Then it will be 
on a new basis that the government of the Church of England 
will be reorganized. Then, it is beyond any doubt, the mother 
Church will fall into the line with the other parts of the great 
Anglican Communion and we may trust that under that better 
form of ecclesiastical constitution there will be some who will 
remember that they are profiting by Pennsylvania’s Contribu- 
tion to the Constitutional System of the Protestant Episcopal 
Church. 


@ur Colonial M#others 


¢ 
By ANNE HOLLINGSWoRTH WHARTON 


HE late Dr. H. L. Wayland in one of his inimitable after- 

dinner speeches before the New England Society, some 
years since, expressed the hope that there might one day be Pil- 
grim Mother celebrations which should outnumber the gatherings 
of those who now meet to honor the Pilgrim Fathers; adding that 
those worthy matrons have an especial claim upon our con- 
sideration in view of the fact that they had to endure the 
Pilgrim Fathers in addition to all else that fell to their lot. 
Although not prepared to discuss the domestic virtues or short- 
comings of these ancestors, who were doubtless good husbands 
and fathers; and if sometimes like Carlyle were ‘‘gey ill 
to live wi’,’’ they formed good building material for a great 
nation. Austere they seem to us in the retrospect, strict disci- 
plinarians and expecting abnormal spiritual developments in 
their offspring; as when Judge Sewall, who belonged to a later 
time, but possessed the same characteristics, recorded in his 
diary with great satisfaction that his daughter Katie, aged 
five, had experienced conviction of sin. This child’s offences 
could not have been more heinous than the purloining of ginger- 
bread or jam; and we can only trust that the weight of her 
sins did not bear heavily upon the baby soul of Katie, aged 
five. 


137 


Curist CHuRCH, PHILADELPHIA 





Earnest of purpose and strong in their convictions of the 
importance of their undertaking were these men, ever upheld 
by their vision of a land of liberty before them, and in all their 
undertakings they were ably assisted and encouraged by the 
women of their families, who in the face of untold sufferings 
and hardships never failed them, or counselled a return to the 
mother country. In view of all that the Pilgrim Mothers en- 
dured we quite agree with Dr. Wayland that they have not 
been sufficiently honored. 

Heroic women we naturally think of in connection with the 
Revolutionary struggle, but of such there were not a few in 
the early settlement of the country, whether upon the bleak 
hillsides of New England, where the winters were more severe 
and the soil less productive than further south, or along the 
Chesapeake and the James. A vision of the pioneer women of 
the Massachusetts colony, led by the girlish figures of Mary 
Chilton and Priscilla Mullins, inevitably rises before the ret- 
rospective student, because a certain halo of romance has ever 
encircled these two picturesque personalities. 

It is quite natural that we should think of those Colonial 
women of New England in this year when the three hundredth 
anniversary of the landing of the Pilgrims on the shores of the 
new world is being celebrated all over this broad land. Great was 
the courage, endurance and helpfulness that these women 
brought to the task of colonization; and yet the value of women 
in this work had been proved further south and at an earlier 
date. 

With the first settlers who came to Jamestown in 1607, 
thirteen years before the landing of the Mayflower, there were 
no women. It is to the honor of those Englishmen that they 
brought no women or children with them to face the hardships 
and dangers that lay before them in their work of colonizing in 
an unexplored wilderness. Having ever in mind the sad and 
tragic fate of the Roanoke colony of 1587 whose disappearance 
is one of the unsolved mysteries of Colonial history, it is not 
strange that these men undertook this great work alone. The 
tragic and disastrous fate of the Roanoke Island settlement 


138 


Our CoLONIAL MoTHERS 





of 1587, with its 89 men, 17 women and 11 children, doubtless 
acted, says one historian, as a salutary warning to the first 
Jamestown colonists. No women were brought over by them 
until nearly two years after the first vessels arrived, and even 
then no large number came to meet what inevitably lay before 
them, suffering and hardships almost inconceivable to the mind 
of man. 

It was during these early Virginia settlements that the 
importance of women in the task of colonization was fully 
vindicated. Again and again those settlers, stout of heart and 
earnest of purpose as they may have been, were tempted to 
return to England. 

‘*It was bad enough,’’ says John Esten Cooke (‘‘ Virginia, a 
History of her People’’), ‘‘to have over them such men as 
Wingfield and Ratcliffe, but the absence of the civilizing ele- 
ment, wives and children, was fatal. Later settlers in other 
parts of the country, brought their families, and each had his 
home and hearthstone. These first Americans had neither. 
When they came home at night—or to the hut which they called 
heme—no smiles welcomed them. When they worked it was 
under compulsion; why should they labor? The ‘common kettle’ 
from which they took their dreary meals would be supplied by 
others. * * * The Virginia adventures were steadily losing all hope 
of bringing the enterprise to a successful issue and were looking 
with longing eyes back toward England as the place of refuge 
from all their woes. Such was the state of things behind the 
palisades of Jamestown at the beginning of 1608.’’ 

That Virginia colony has often been spoken of as made 
up of adventurers and criminals, but this cannot be proved, 
and the history of the times shows that those who came over 
in 1607 at once set out to build a church. It was the first Prot- 
estant Church so far as we know to be built upon the shores of 
the New World; which proves that the Virginia settlers like 
those of New England, Pennsylvania and Maryland and those 
further south were made of strong religious convictions. 

A terrible time of starvation and discouragement came be- 
fore the arrival of the good Lord Delaware. Lord Delaware by 


139 


Crrist CuurcH, PHILADELPHIA 


his wise and just administration brought some measure of 
comfort into the colony and inspired the settlers with confi- 
dence, and then women and children had come with Newport in 
his second voyage. 

Among the later colonists to Plymouth, Salem, Connecti- 
eut, New York, Pennsylvania, Maryland and elsewhere women 
came over at the first; but it was not until the Virginia settlers 
had met with many discouragements and some failures that 
women came over to join them in the task of colonization. Then, 
and not until then, homes, English homes, sprang up all along 
the river, and the wilderness and the solitary places if they 
did not blossom like the rose of the Scriptures, at least 
afforded something more like home life than the dreary com- 
munity living of the first days of the settlement. After this 
we hear less talk of deserting or of returning to the Mother 
Country. The strongest motive power in man, especially in 
Anglo-Saxon manhood, had been touched, the home-making 
instinct. The love of country which begins in the home, reached 
forth from these centres of domestic happiness in early 
Virginia toward all that great State, which when the hour and 
occasion came, furnished to the cause of constitutional liberty 
some of the ablest statesmen who plead its cause in the halls 
of Congress, and the greatest soldier and patriot who un- 
sheathed his sword in its defense upon the field of battle. This, 
and much more, we, aS a nation owe to those settlers who 
landed at: Jamestown on May 13, 1607, and to those who fol- 
lowed them in their heroic efforts to colonize in the face of 
pestilence, starvation and Indian hostility, all of which Lord 
Delaware, when he reached Jamestown in 1610, succinctly 
characterized as ‘‘much cold comfort.’’ 

The landing of Lord Delaware was on Sunday, June 10, 
1610, and at the centre gate of the fort, where Gates had drawn 
up his men to receive the new Governor, who as soon as he 
reached the shore knelt and remained for some moments in 
prayer, after which he went to the church where service was 
held and a sermon preached. Good Lord Delaware set an ex- 
ample of respect for religion by regularly attending the serv- 


140 


Our CoLoNIAL MoTHErRS 


ices of the church albeit with some state and ceremony, the 
ringing of bells and accompanied by an escort composed of the 
Lieutenant-General, the Admiral, Master of the Horse, ete. 
This was doubtless a wise measure and calculated to make 
its impression upon an unruly and ill governed community. 

This building in which Lord Delaware and the Virginians 
worshipped was the first Protestant church edifice worthy of 
the name erected in the Colonies, and is especially interesting 
to us because its interior appears in the window at the left of the 
chancel in Christ Church; the upper portion represents the 
church at Jamestown, the lower part Christ Church with many 
distinguished men and women of the period at worship there. 

Profiting by the experience of the Virginia settlers of 
1607, those who came to New England, and later to Pennsyl- 
vania and the southern colonies, brought with them their wives 
and children. 

With those who came to Plymouth in 1620 were women 
delicately nurtured and accustomed to such comfort and lux- 
ury as the English life of that day afforded. When I visited 
the homes of some of the Pilgrim Fathers as it chanced in the 
eventful summer of 1914, I realized, as never before, what 
sacrifices were made by those colonists of 1620, and especially 
by the women to whom homes and home comforts mean so 
much. ‘‘Serooby,’’ the home of Elder Brewster, situated on a 
broad plateau a few miles from the hill town of Lincoln, is 
still a most attractive residence, a manor farm of its day. 
Austerfield, the home of William Bradford, once surrounded 
by some acres of land, is now in the village; comfortable homes, 
both of them, less imposing than the castle from which came 
the daughters of the Earl of Lincoln, who came over with the 
Massachusetts Bay Colony in a later emigration, Lady Ara- 
bella Johnson and her sister, Lady Susan, wife of John Hum- 
phrey. Lady Arabella Johnson lived only long enough to see 
the bleak hillsides of Massachusetts clothed with verdure, before 
closing her eyes forever to earthly visions, or as Mr. Cotton 
Mather wrote years after, ‘‘She left an earthly Paradise in the 
family of an earldom to encounter the sorrows of a wilderness 


141 


Curist CHURCH, PHILADELPHIA 


for the entertainments of a pure worship in the house of God, 
and then immediately left that wilderness for the Heavenly 
Paradise.”’ 

Of the husband of this lady, Mr. Isaac Johnson, Mather 
quaintly wrote— 


‘‘He try’d to live without her 
Liked it not and dy’d.’’ 


In this later emigration of 1630 were two women of dis- 
tinguished ability, Anne Hutchinson and Anne Bradstreet, the 
latter the first poetess, the wife of Governor Bradstreet and 
daughter of General Thomas Dudley. Anne Bradstreet is spoken 
of in an early London edition of her poems as ‘‘The Tenth Muse, 
lately sprung up in America.’’ In view of the fact that pesti- 
lence ravaged the Colony in this first year it is not strange 
that Anne Bradstreet’s first poem was on a ‘‘Fit of Sickness,’’ 
and that at nineteen she wrote of her ‘‘race being run.”’ 

Although Anne Bradstreet wrote in her early poems, 
after the despondent fashion of youthful poets, of her earthly 
course being run, she lived to a period beyond middle age, and 
was the mother of many children. Two distinguished sons of 
New England, Oliver Wendell Holmes and Richard Dana, were 
proud to claim descent from this woman, who had the courage to 
sing her songs of love and hope amid the bitter chill of the 
early days of the Massachusetts settlement. 

The story of Anne Hutchinson and the cruel and unjust 
treatment that she met with from those who had themselves 
come hither to gain freedom of thought and action, is not pleas- 
ant reading today. The offense for which Mrs. Anne Hutchin- 
son was tried and banished from Massachusetts seems to have 
been that she had the hardihood to give expression to some of 
her own individual opinions, in repeating the sermons of the 
Reverend Cotton Mather and other divines. Alack! and has 
not the world moved on since these days when a woman could 
be tried and banished for having opinions of her own? 

Nor were the hardships and trials of colonization confined 
to New England and Virginia. From early records we learn 


142 





On SANCTUARY WALL—NORTH 


A 


ni 





Our CoLONIAL MorHers 


that when William Penn landed upon the shores of Pennsyl- 
vania in 1682, there were only a few scattered log dwellings 
upon the site of Philadelphia, and many of those who came 
over in the ‘‘John and Sarah’’ the ‘‘Welcome’’ and the 
‘‘Amity’’ spent the early months of their sojourn in this 
strange land in caves along the river bank. ‘‘These caves,’’ 
says Watson, ‘‘were generally formed by digging into the 
ground, near the verge of the river bank, some feet in depth; 
thus making half their chambers under ground; and the re- 
maining half above ground were formed of sods of earth, or 
earth and brush combined. The roofs were formed of layers 
of branches or split pieces of trees, overlaid with sod or bark, 
river rushes, etc. The chimneys were of stones and river 
pebbles, mortared together with clay and grass or river reeds.’’ 
The description answers to the construction of some of the 
Indian dwellings sufficiently to suggest that the friendly natives 
may have lent their new neighbors a hand in the preparation of 
their temporary abodes. 


The Owen’s cave is said to have been in a shelving bank 
on the south side of Spruce Street west of Second, afterwards 
Townsend’s Court. The Morrisses, Coateses, Guests and others 
dwelt in these primitive habitations until they were able to 
build themselves houses, the latter living in a cave near 
‘‘Crooked Billet Wharf,’’ so named from an old tavern on the 
Delaware, north of Chestnut Street, which had a crooked billet 
of wood for its sign. We learn from family papers, that when 
Elizabeth Hard arrived in Philadelphia, she rejoiced and 
thought it a special providence to find her sister, Alice Guest, 
whom she had not seen for years, living sumptuously in her own 
cave by the river-bank, where Elizabeth and her husband were 
entertained. Of Mrs. Hard’s own share in building her home 
in the new world her niece, Deborah Morris, thus quaintly 
wrote— 

**My good aunt thought it expedient to help her husband at 
the end of the saw, and to fetch all the water to make such 
kind of mortar as they had to build their chimney. At one 
time, being over-wearied therewith, her husband desired her 


143 


Curist CHurRcH, PHILADELPHIA 


to forbear, saying ‘‘thou had better, my dear, think of dinner,’’ 
on which, poor woman, she walked away weeping as she went, 
reflecting on herself for coming here to be exposed to such 
hardships, and then knew not where to get a dinner, for their 
provision was all spent, except a small quantity of bread and 
cheese, of which she had not informed her husband; but thought 
she would try which of her friends had any to spare. Thus she 
walked on towards their tent (happy time when each one’s 
treasure lay safe in their tents), but a little too desponding 
in her mind, for which she felt herself closely reproved, and as 
if queried with—‘ Did not thou come for liberty of conscience— 
hast thou not got it, also been provided for beyond thy expecta- 
tion?’ which so humbled her, she on her knees begged forgive- 
ness and for preservation in the near future and never repined 
after.’’ 

‘“When she rose from her knees, and was going to seek for 
other food than what she had, her cat came into the tent, and 
had caught a fine large rabbit, which she thankfully received 
and dressed as an English hare. When her husband came to 
dinner, being informed of the particulars, they both wept with 
reverential joy, and ate their meal, which was thus seasonably 
provided for them, in singleness of heart.’’ 

Pennsylvania as well as Massachusetts can boast of an early 
poetess, who is closely associated with Christ Church. On 
entering the door many of us may have been attracted by a 
strangely worded inscription upon the tombstone in the right 
hand side. 


‘‘Blizabeth Fergusson 
The true sympathizer of Thomas and Anne Graeme 
Wife of Hugh Fergusson 
Eliza caused this stone to be laid waits with resignation 
and humble hope for reunion with her friend in a 
more perfect state of existence.’’ 


It seems not inappropriate to speak of Colonial women 
upon the 225th anniversary of this Church, because women have 
ever been the earnest and devoted supporters of all religious 


144 


Our CoLoNIAL Moruers 





movements. One woman whose name should ever be associated 


with this ancient Church was Martha Washington, who was a 
regular attendant here, and at St. Peter’s Church. Brought 
up in Colonial Virginia and in a family belonging to the Church 
of England, in Philadelphia as well as in her home in Virginia, 
she was devoted to its services. 

All descriptions of the Washingtons at Christ Church 
speak of their having entered by a door on the right hand of 
the chancel, which puzzled those who believed the description to 
be accurate until, in the course of some restoration, a door was 
found in the south wall which had been plastered over. It 
was by this door that the Washington family entered, passed in 
front of the chancel to their own pew, the whole congregation 
standing until they were seated. The President and Mrs. Wash- 
ington and the Custis children were always followed by a 
negro servant who carried their prayer books, closed the pew 
door after them, and seated himself upon a chair outside of 
the pew. 

While the New England Colonies were developing along 
their own lines, with scant charity for those whose ideas ran 
in other channels, Pennsylvania from her position and charter, 
became the home not only of the English and the Welsh 
Quaker, who came to it as to his birthright of freedom, reli- 
gious and civil, but of the English churchman, with his more con- 
servative notions; of the Scotch-Irish Presbyterian, as firmly 
established in his spiritual convictions as the Puritan, although 
less favorably placed by Providence for the direction of his 
neighbor’s conscience. Fourteen years after the settlement of 
Pennsylvania, Gabriel Thomas speaks of numerous places of 
worship in Philadelphia—of one Anabaptist, one Swedish Luth- 
eran, one Presbyterian, two Quaker meeting houses, and of a 
fine church belonging to the Church of England people. This 
was the Christ Church of 1695, before the English Communion 
had found an abiding-place in the much older city of Boston. 
‘‘The place is free for all persuasions,’’ he adds, ‘‘in a sober 
and civil way; for the Church of England and the Quakers 


145 


Curist CHuRCH, PHILADELPHIA 


bear equal share in the government. They live friendly well 
together; there is no persecution for religion, nor ever like to 
Dest 

This group of ancient churches, which with this beautiful 
old sanctuary are among the priceless possessions of Philadel- 
phia, is an enduring monument to the Christian toleration of 
the great and good Founder of the Province as well as to the 
devotion to their own churches of whatever denomination of 
the early settlers of Pennsylvania. 


Che Contribution of Governor Nicholson 
of sflarpland 


By James W. Tuomas 


Cs is one of the most auspicious events in American 
history, because it marks the advent of the Church of 
England in the Commonwealth of Pennsylvania. 

William Penn was a picturesque figure among the men of 
his day and generation. He was the son of Admiral Sir William 
Penn, was matriculated at Christ Church, Oxford, from whence 
he was expelled because he became a Quaker. That being a re- 
nuneiation also of the faith of his fathers, he was sent abroad 
armed with letters to those whose influence it was hoped would 
restore him to the religious household of his family, but while 
he returned a profound scholar and an accomplished courtier, 
he was relentless in his determination to adhere to the group 
of his adoption. After suffering many privations and several 
imprisonments under the then rigid English statutes against 
Quakers, he inherited a vast estate from his father which he 
resolved should be devoted to advance the cause of his co-religion- 
ists, then numbering in England, about fifty thousand. A part 
of this estate was a large claim which Admiral Penn held against 
the English Crown, and which William Penn gave the King for 
that section of North American territory which he named 
Pennsylvania, to be colonized by the people of his own sect. 


146 


Tuer CONTRIBUTION OF GovERNOR NICHOLSON oF MARYLAND 


Thus it was that in 1682 the colony of Pennsylvania was 
started distinctively as a Quaker settlement, designed to be 
such for all time, and to which they flocked from every quarter 
of the globe. But schisms and strife sprang up in the colony, 
checked its growth and impaired its power of propagation, and 
soon the peaceful Friends represented less than one-third of the 
population of the State which its founder had dedicated to 
them. 

As early as 1695 a Church of England congregation was 
started in the ‘‘City of Brotherly Love,’’ and by 1700, Christ 
Church, Philadelphia, had been erected, and its first encumbent 
installed. Descendants of those families which were identified 
with the foundation of the State of Pennsylvania are today 
Church of England people—that Church which has since so 
steadily grown in power and influence until it has become a 
prominent factor in giving color and direction to the spiritual 
life of the community in which it dwells. 

Some of the influences which had brought this about have 
come from outside sources, among them the helpful hand, un- 
failing interest and tireless energy of Sir Francis Nicholson. 

While Governor of Maryland, he became one of the first 
patrons of Christ Church on the site of which we stand today, 
and as Governor of Maryland, Virginia, South Carolina and 
Nova Scotia, covering in all a period of thirty-five years, he 
was the evangelical champion of the American Church, not only 
in its building and development, but in its upkeep and in ensur- 
ing better provision for its clergy. Such indeed was his execu- 
tive ability and his force and vigor in church leadership, that 
it is recorded of him that in one of the appeals to England for 
an American Bishop, it was stated that if one could be selected 
‘of the type of Governor Francis Nicholson of Maryland, he 
would soon have the devil himself trembling in his boots.’’ To 
make more secure and certain a higher standard for the clergy 
he procured, as Governor of Virginia, a charter for the first 
college in the oldest colony in the new world, as a seminary 
for ministers of the gospel and for general collegiate and edu- 
cational purposes. 


147 


Curist CHURCH, PHILADELPHIA 





The important fact should not be overlooked that this was 
not an easy task, but one that could only be attained by the 
most arduous labor. It was an idea in advance of the times in 
a new country, and the proposition excited the most active 
hostility of all classes. The rich, who could send their sons 
abroad, did not want it, either for themselves or for others; 
the poor were afraid of the tax which it might impose, and the 
clergy were against it for fear of the stiffer ministerial require- 
ments it would produce. The Attorney General of Virginia was 
even so impressed with the conviction that the scheme was 
chimerical and visionary that he refused to draw the charter 
for it. 

But in spite of these obstacles, in 1698, he obtained a 
special charter, granted by King William and Queen Mary, 
with himself and seventeen others as its Board of Governors. 
The Plans were drawn by Sir Christopher Wren, it was located 
at Williamsburg, Virginia, was endowed by that state with 
twenty thousand acres of land, and in acknowledgment of a 
magnificent gift from the King and Queen, it was named Wil- 
liam and Mary College. A year later, in 1694, under difficulties, 
but less drastic, he procured a charter for King William’s 
School at Annapolis, ‘Maryland, out of which subsequently 
emerged the present Saint John’s College. He personally 
donated the land for it, gave fifty pounds sterling towards a 
college building, endowed it with twenty-five pounds sterling 
annually for a head master, serving himself as a member of 
its board of trustees and making the Archbishop of Canter- 
bury its Chancellor. 

When once started, whatever the opposition at first, the 
people soon began to regard these institutions as objects of 
affection and pride. They were both master strokes in the 
march of human progress, and from the very beginning William 
and Mary College in particular became a decided center of 
influence for the Church. It secured a better educated ministry, 
@ more enlightened community; it largely purified the moral 
atmosphere, raised the tone of both the clergy and laity, and 
thus became the most beneficent factor in Church life in the 


148 


GH ny ot ee ) io erry 
td a vent Pa is at a es 


eS, ie oie i 


a 
eu rs 


OT pecs tee 
t . / ’ 
< 








THE AMERICAN WINDOW 


Tur CONTRIBUTION OF GOVERNOR NICHOLSON oF MARYLAND 


annals of the early American colonies. The career of Sir 
Francis Nicholson was indeed a most distinguished one. He 
returned to England in 1725, was knighted there for his 
notable achievements in the colonies, and died in 1728. 

I am commissioned to convey to you Maryland’s warmest 
congratulations upon this happy occasion, and to extend to you 
the most cordial salutations of the season. 

Maryland has a record of which she is justly proud in 
matters both civil and ecclesiastical, but it is only as to the 
latter to which I will advert. In her church life, there was much 
that was significant of the introduction, not only of a new era 
in the history of civilization, but of a powerful movement in its 
higher and fuller development. Of these, however, my time is 
too limited for consideration, beyond referring briefly to a few 
of them only. 

It was in Maryland that freedom of conscience, in all of 
its breadth and its fullness, was first proclaimed to men as 
their inherent and their inviolable right, in tones, which, sound- 
ing above the tempests of bigotry and persecution, were to con- 
tinue forever from age to age, to gladden the world with the 
assurance of practical Christian charity and ultimately to find 
expression in the political system of every civilized people. It 
should not be forgotten that this was done in an age of intoler- 
ance; an age when bigotry was the bane of every religious sect ; 
an age when those who had dwelt under oppression, instead of 
learning tolerance by their experience, had but imbibed the spirit 
of their oppressors. In the old world, whether of the Church of 
England, the Kirk of Scotland, or the Vatican of Rome, the 
life of the dissenter and nonconformant was one of oppression 
and hardship. And in the new world, conditions were no bet- 
ter. In the North and in the South, it is true, there was free- 
dom of worship, but only for themselves and for those who 
would exercise it at the altar of their particular shrine. At 
such a time and under such conditions, the fact that Maryland 
unfurled and planted upon her ramparts, the banner of reli- 
gious freedom in the new world, must be accepted as one of the 
crowning glories of the age, for amid the religious fermenta- 


149 


Curist CHuRCH, PHILADELPHIA 


tions and persecutions of the times, she wisely and securely laid 
that foundation, upon which arose in majestic grace and in 
matchless splendor, an altar to religious freedom before which 
every man could worship his God without fear and without 
favor, and in whatever creed he believed would best enable him 
to renew his peace with his Maker and his charity with the 
world. 

It was in Maryland too, that was organized the first civil 
government in the history of the Christian world, which was 
administered under that great principle of American liberty, 
the independence of church and state in their relations to 
each other. For more than a thousand years the whole of 
Christendom had been governed by a union of church and 
state, and that blending of religion and politics became so de- 
grading to the church and detrimental to the state, that it was 
responsible for the political upheaval and religious fermenta- 
tion which had characterized its existence from time immemo- 
rial. The evils of the system were distinctly felt, but how to 
avert or overcome them seems not to have been clearly under- 
stood, and it fell to the destiny of Maryland to work out that 
abtruse problem in political economy. Maryland was to stand 
upon a higher and a more enlightened plane, and to that end, 
there must be a complete separation of church and state. It 
was a prodigious undertaking, for it at once involved the posi- 
tive assertion of the temporal powers over ecclesiastical per- 
sons and things, and that too, in direct violation of the Papal 
Bull on that subject, but it meant also the absolute overthrow 
of the Canon Law so far as Maryland was concerned. 

The Canon Law was the law of the Church and the law 
under which the Church performed its functions in govern- 
mental affairs. It not only asserted exclusive jurisdiction over 
all ecclesiastical persons, property and things, but it had made 
such gradual, yet steady encroachment upon the civil law, that 
it had drawn many of the most important departments of the 
latter within the circle of the ecclesiastical authority. It claimed 
the exclusive right over all matters testamentary and in accord- 
ance with its own rules, as well as over all questions of marriage 


150 


Tur CONTRIBUTION OF GOVERNOR NICHOLSON OF MARYLAND 





and divorce. It demanded exemption, both as to ecclesiastical 
persons and property, from the civil authorities, and the right 
of the church to hold lands without interference by the civil 
powers and free from all public charges. This was not con- 
sistent with Maryland policy. Equal rights to all, but special 
privileges to none, was her cardinal rule. The civil law alone 
was to prevail. It must stand as the shield and protector of all 
alike, a rule to which there should be no exemption, either lay 
or ecclesiastical. The Canon Law was not to find lodgment in 
Maryland, and to whatever extent it had done so, it must be 
displaced. In Maryland, there could be no settlement of estates 
or questions of marriage and divorcee determined by ecclesiasti- 
cal courts or by Canon Law rules; no legislation by ecclesiastical 
bodies, as applicable to ecclesiastical persons and things; no 
exemption of ecclesiastical persons or property from the tem- 
poral authorities; no holding of lands in mortmain and free 
from public charges by ecclesiastical persons or corporations, 
or by anyone for their use and benefit; no interference in any 
way whatsoever by ecclesiastical persons, as such, with secular 
and governmental administration. The church and state must 
stand apart, each away from the other, and each occupy its 
appropriate position in ecclesiastical and secular affairs. And 
thus it was that as early as 1638, this important cornerstone 
to the Statehood of Maryland was securely laid. 

This great principle, however, was slow in taking root else- 
where, owing to the opposition of the church, and of whatever 
church happened to be the established church of the land. But 
it came. Its voice was heard again when Maryland framed 
her Bill of Rights; it flashed anew to the remotest confines of 
every state in the American Union when the time came to for- 
mulate the Federal Constitution, and its echoes have been heard 
again and again, when from time to time, within the last 250 
years, the glad tidings of advancing humanity have been wafted 
to us from other lands, even from those beyond the seas, until 
today, the adoption of that great principle of true statehood to 
which Maryland gave birth and nurtured to maturity, is almost 
co-extensive with civilization itself. 


151 


Curist CourcH, PHILADELPHIA 





Christ Church, in Relation to the Wed Han 
and the seqro 


By HeErsBert WELSH 


a Ge IS to the kindness of our Rector, that I owe the honor 
of a place in the list of those who are to read papers 
touching upon the long and worthy history of old Christ 
Church in celebration of the 225th anniversary of its founda- 
tion as a representative of the Anglican Communion in the City 
of Brotherly Love. 

I accepted the call to this pleasant task with joyfulness ac- 
companied by trepidation. In the letter of invitation, it was 
graciously said that: ‘‘It would be most fitting and timely to 
have you, who have done such notable service to our depend- 
ent natives, read a paper based on these memorable facts in 
our Church history, and in the name of the Committee I take 
pleasure in asking you to do us this favor. The Church in 
Pennsylvania has an enviable record along this line, and it will 
be worth while to call attention to it. It was Bishop Comp- 
ton who enjoined upon William Penn the policy of treating 
the Indians humanely. (Penn makes the acknowledgment in 
a letter to Lloyd). Again as early as 1741, the parish had a 
special assistant, Rev. William Sturgeon, who for twenty years 
devoted himself to the spiritual care of the negroes resident 
here.’’ The foregoing is my commission which I will now try to 
execute conscious of imperfections for the task, but without wast- 
ing time by enumerating or apologizing for them. However, as 
I write—there comes before me in memory ‘‘a cloud of wit- 
nesses out of a long past, thirty-seven years, a goodly company 
of saintly and devoted men and women—Bishops and presby- 
ters of our own Anglican and American Church, also women 
helpers of no less devotion and practical ability, with whom I 
have had the privilege of being associated in efforts during 
these last times to show Christ and His Church to the Red 
Men of the western prairies so as to lift him out of degrading 


152 


CHRIST CHURCH, IN RELATION TO THE RED MAN AND THE NEGRO 


and cruel savagery into the liberty and law of Christian life. 
And then came the next, and no less hard task it must be con- 
fessed, to help fit him for self-support and civilization, to pro- 
tect him from the rapacity and the fraud of certain elements 
to be found among the whites. During all this long and rich 
experience it has likewise been my privilege to be in the closest 
association with many members of the Society of Friends, the 
people called Quakers, descendants of the founder of this Com- 
monwealth and his friends and co-workers who have given of 
their time, thought, experience and means shoulder to shoulder 
with other good men and women for the salvation of the Red 
Man of North America. Such co-operation has been most bene- 
ficial; and what is more it is prophetic of the coming reunion 
of the separated Christian bodies, and the harmonizing of ap- 
parently hopeless antagonisms in thought and dogma. I have 
seen officers high in rank in the United States Army working 
cheerfully and wisely with saintly women of the peace-loving 
Society of Friends to promote the education of the Indian. How 
different were they in the stock whence they sprang and how 
diverse in early religious training. Anglican Churchmen and 
Quaker, Mystic disciple of Zinzendorf and United States Army 
Officer! Whatever might be their points of difference stranger 
still were their points of resemblance as they all came to recog- 
nize that the Indian was a man and that man was a spiritual 
being, the child of the Father of Spirits whom the Indian him- 
self recognized as the source of all things and the one to whom 
all men are responsible. Here was a common foundation on 
which all who wanted to help the Red Man to civilized life, 
eould stand secure. The Indian himself stood thus to begin 
with, in his better moments, when he had not given himself up 
to those hateful passions which belong to unredeemed human 
nature, white, black, red or yellow. He must be approached 
then with justice and he who so approached him must be 
warmed with the Divine love, for that was the only motive 
power to prompt any kind of real missionary to make the 
sacrifice capable of overcoming intervening difficulties. And 
this was the gift of Jesus Christ who became incarnated in the 


153 


Curist CHuRCH, PHILADELPHIA 





form of humanity. And in time the Indian, whether the 
wild man of the eastern forests, or, 200 years later, the 
wild man of the western prairies, finally could see and 
be convinced of the Christ because the men and women 
who came and preached Him theoretically, demonstrated Him 
practically by patience, truth, and sweet reasonableness 
throughout. My effort, my friends, is to say that these things 
are true because I have through a life time seen them. All roads 
lead to Rome and all roads of the deepest and truest human ex- 
perience lead to the same great conclusion—love worked out 
practically in the fulfillment of the law. It is the highest 
approach to the Divine. Henry Compton, Bishop of London, 
when he enjoined William Penn, the Great Founder of the Com- 
monwealth who came hither to make a ‘‘Holy Experiment’’ in 
the wilderness, to buy and not take away the natives’ land 
recognized the fundamental truth on which the teaching of our 
Lord himself was based. How far that valiant cavalier, who did 
not hesitate in defence of King and Church to head troops in 
bright adornment of purple silk, and with a drawn sword in his 
right hand, could look into a future of two centuries to a wide- 
spread recognition ofa truth in the treatment of the tinted races, 
which was so slightly recognized in his day, we cannot say. Let 
us give him full honor for so completely believing in its neces- 
sity that he has put himself squarely on record (thanks be to a — 
member of this congregation for furnishing us with a proof of 
the same) as to tell William Penn to found his Indian policy 
on this cornerstone. Here, if not elsewhere, the two good and 
great men come together. And let us further thank our his- 
torian for the concise testimony of the proprietor of Pennsyl- 
vania ‘‘on behalf of his Majesty’s Plantations in a letter dated 
Philadelphia, August 14, 1688, wherein he says, ‘‘I have exactly 
followed the Bishop of London’s Counsel by buying and not 
taking away the natives’ land, with whom I have a very kind 
correspondence.’’ 

Cannot all thoughtful men and women of good will today 
see the essential unity in Christian thought and action between 
the Quaker Proprietor, William Penn, and the aristocratic prel- 


154 


Curist CHURCH, IN RELATION TO THE RED MAN AND THE NEGRO 


ate supporter of the British throne by the sword if need be, 
Henry Compton, Bishop of London? 

And now let us speak briefly df the Church’s concern for 
negroes in those early days which was manifested heré in Phila- 
delphia through the Society for the Propagation of the Gospel 
in Foreign Parts as her organized expression of good will 
through that Society’s agent, Rev. William Sturgeon, who was 
one of the assistants of the Rector of Christ Church in a period 
of time running on from the year of our Lord 1746 to 1763, 
Nov. 20th. We do not know much about the Sturgeon work 
beyond the fact that he seems earnestly and carefully to have 
catechized negro adults and children during this time, seven- 
teen years in all. He was a young man when he began his work 
and at its close was married to a gentlewoman who had borne 
to him a large family of children. His path in this matter of 
teaching the blacks the principles of the Christian religion and 
the duties and privileges that flowed from the divine fount 
was not altogether easy or strewn with roses. He seems to have 
had two distinct difficulties to contend against. The first and 
greatest was the instinctive aversion that existed in the minds 
of the owners of these sables or slightly tinted bond servants, 
to receive instruction in ideas so explosive and dynamic, so com- 
munistic as were those taught by the Carpenter of Nazareth. 
Sooner or later men so taught might seriously question at one 
time or another, the right of white men calling themselves 
Christians to hold in bondage, to sell at pleasure hither and yon 
fellow Christians of a differently colored skin. They might also 
anticipate serious difficulty in giving an answer to the questions 
satisfactory to the interlocutor or to their own common sense, 
what right the white owner had to beget offspring outside the 
bond of holy wedlock that would be of his own blood and yet 
possessed of no rights that he, as father, were bound to respect, 
and whom he would sell to the highest bidder if prompted so 
to do either by avarice or stern necessity. It was hard to 
teach the black man ‘‘Keep my hand from picking and steal- 
ing’’ petty larceny when the Christian white man had just 
committed grand larceny through his paid agent the Arab 


155 


Curist CHURCH, PHILADELPHIA 





trader under the burning sun of the so called dark Continent, 
and, still nearer home, the Captain of the slave trading ship 
which crossed the seas to carry this human chattel to, in those 
days, not only a southern port but a New England port. And 
so we may draw interesting information from the following 
brief items. Notes from the American Colonial Church, a letter 
to the secretary of the Society for the Propagation of the 
Gospel in Foreign Parts, under date of Philadelphia, August 
21, 1761, states: ‘‘My services amongst the negroes has been 
much obstructed by Mrs. Mae Clenaghan who opened a class 
at her home in opposition to that at the Church.’’ And again 
on November 20, 1763, Mr. Sturgeon addressing the Secretary 
says: ‘‘All this time I preached twice every Sunday and read 
prayers and did all other duties of the parish, and on Wednes- 
day catechized the white children, and on every Friday the 
negroes and instructed both in the sense and purpose of each 
part and for more than seventeen years preached every Tues- 
day at the City Alms House and once in three weeks during 
the summer season went to a Church in the country that had 
no minister and read prayers and preached and did baptize 
many. This has been my constant method from my first arrival 
to this day and lo now I am discharged from the service 
of one of the most honorable societies in the world, and what is 
the most hard to bear for neglect of duty to the negroes and 
by the means of one who has been the chief instrument of 
dividing our Church *** JI mean John Ross of this city who 
has been to me what the coppersmith (Alexander) was to St. 
Paul.’’ In view of the abundant testimony to the high charac- 
ter of the Rev. Mr. Sturgeon and his good work during his 
relationship to old Christ Church it is hard to understand what 
could have been the truth here referred to or to that which he 
alluded to between himself and Jno Ross. Both points are to 
the present writing wholly obscure. Perhaps later researches 
may elucidate them. 

A word in closing which carries us out of past history to that 
which the future shall reveal. The red men and the black men 
are still with us and in one form or another ever will be. 


156 





THE LIBERTY WINDOW 









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America’s treatment of them is an insistent pressing question 
—truly ‘‘Christ in us,’’ the hope of their glory and ours, mov- 
ing us to act toward all men as He did when He was on earth, 
ean solve it. Let us pray for His spirit that this question may 
be so solved. Then may Compton in Penn’s day here and Stur- 
geon in a later one, and we of these latter days, by the same 
great power of the Crucified rejoice together. 


The Library 


By Louis C. WASHBURN 


(1) HAVE then discovered that Henry Compton, statesman- 
ecclesiastic, wove the thread of gold into the fabric of 
Penn’s ‘‘Holy Experiment.’’ 

Intimately associated with him, we have also come upon 
another pioneer whose contribution to the development of this 
settlement was of first rate importance. The personality and 
enterprise of this resourceful benefactor is visualized in the 
Library, of which until recently it was wont to be said quite 
vaguely that, ‘‘It is supposed to have been founded in the 
reign of William and Mary.’’ 

The story of Thomas Bray and his Books and Societies 
forms a chapter of unsurpassed interest. It was brought to 
light but recently by Mr. Austin Baxter Keep, an instructor in 
Columbia University, New York. Preparing a thesis for his 
Ph.D. degree he took as his subject, ‘‘Colonial Libraries in 
Ameriea.’’ Aware that there was such a collection in Philadel- 
phia he came over to study it, and found that there was practi- 
cally nothing known about its origin. He found that in the 
somewhat extensive accumulation of books in the Tower Room 
of the old Church, there were some 300 that belonged in the 
Bray Collection. Journeying to London, Mr. Keep made ex- 
tensive researches at various points; and brought back with him 
copies of a score of important documents, which when pieced 
together made a fairly complete and remarkable record of 


157 


Curist CHurcH, PHmapELPHIA 





this the earliest Library Foundation in the colony. Mr. Keep has 
made sets of lantern slides of these documents and related ob- 
jects; and has generously given his illustrated lecture to eager 
audiences here and elsewhere. His lantern talk in connection 
with the Church’s Anniversary was one of the high lights in 
our celebration. The mass of material which he has collated 
will some day make a volume of singular value. From it 
and other sources the following facts are disclosed. 

When Bishop Compton concluded that he could not per- 
sonally visit the new world; he decided to send an agent, and 
selected for this post the Rev. Thomas Bray, dignifying him 
with the title Commissary. This was in 1696, when Bray was 
forty years of age; and for thirty-four years thereafter he 
proved a most resourceful and indefatigable laborer for the 
welfare of this and other British settlements. 

It appears from the correspondence unearthed, that one of 
the conditions upon which he accepted the appointment, was 
that he should be provided with Libraries, whereby he might 
induce the best type of men from the home universities to 
volunteer for service in guiding the destinies of the distant 
colonists. That the condition was met by his own devoted efforts 
and the purpose fulfilled as the years sped by indicate one of 
the secrets of far reaching consequence. Whatever may have 
been the inferior character of some ministers of the seventeenth 
century who migrated to America, those who laid our founda- 
tions here were men of the finest calibre and with them lay- 
men of capacity and zeal were drawn hither; the Bray Library 
being no negligible magnet. What effect then had this venture 
of Bray’s upon the enrichment of the colonial group, and the 
subsequent primacy of this city in the birth of the nation? 

It is because of some such implication, that we linger over 
the discovered data. When he had determined to inaugurate 
libraries, Bray set to work to collect the necessary funds. One 
manuscript copy gives the names of contributors together with 
the amounts; the list is headed by Princess Anne of Denmark, 
giving forty-four pounds. Another manuscript in his careful 
handwriting, gives the title of the books and the price paid for 


158 


Tuer LIBRARY 


them severally. Still other manuscripts give the lists of the 
books boxed and shipped in four successive consignments. To 
supplement available books, Bray proceeded to write and pub- 
lish several works of his own; one, ‘‘Lectures upon the Church 
Catechism ;’’ another, ‘‘Proposals for the Encouragement and 
Promoting of Religion and Learning in the Foreign Planta- 
tions,’’ a scheme for a Parochial Library in every parish in 
America. 

Every book was lettered to preserve it from loss or em- 
bezzlement. There are four slightly different inscriptions upon 
the collection here; indicating the various dates of consignment. 
The local minister was made responsible for the care of the 
Library; and was called upon to make an account triennially 
to the commissary. As the project grew, Bray’s keen imagina- 
tion and restless knowledge ran far beyond contemporary con- 
ceptions and methods of handling books. In 1697 he published 
‘‘Essay Toward Promoting all Necessary and Useful Knowledge, 
Both Human and Divine.’’ His scheme now extended to the 
developing of lending libraries to provide also for the gentry 
of the country, allowing them to carry the books to their homes. 
He published ‘‘The Complete Scheme of the Several Sciences 
or Parts of Necessary and Useful Knowledge.’’ In this he 
declared, ‘‘I shall not only extend my endeavors for the supply 
of all the English Colonies in America, but can most willingly 
be a missionary unto every one of those Provinces to fix and 
settle them therein when they are obtained; being so fully 
persuaded of the great benefit of these kinds of libraries that I 
should not think them too dear a purchase even at the hazard 
of my life.”’ 

In 1697 he published ‘‘Biblio Theca Parochialos;’’ of which 
an enlarged edition was printed in 1707; ‘‘In order to promote 
the Forming and Securing Libraries of three degrees, viz: 
General, Decanal or Lending and Parochial.’’ 

Bray embarked for America, December 16, 1699; made 
himself acquainted with the state of things in the Colonies, 
winning friends everywhere; and returned to England. 


159 


Curist CHURCH, PHILADELPHIA 





In 1700 he inaugurated a new development for his libraries; 
and sent out books, ‘‘to be lent or given at the discretion of the 
ministers.’’ These were placed in five strategic centers; Annapo- 
lis, Philadelphia, Boston, New York and Charlestown. 

The enterprise increased to such an extent that in 1701 he 
organized the Society for Propagating the Gospel in Foreign 
Parts; and shortly thereafter the Society for Propagating 
Christian Knowledge. 

In 1706 he accepted the Living of St. Botolph-without- 
Aldgate. In 1723 another society called Dr. Bray’s Associ- 
ates was formed for founding clerical libraries and supporting 
negro schools. 

This in brief is the outline of the man and his activities, 
who left an indelible impress for good upon this colony; and 
whose indentification with Pennsylvania has been only recently 
rediscovered after the passage of two centuries. 

Dr. Bernard Steiner, the state librarian of Maryland, in a 
biographical sketch says, ‘‘Bray was in advance of his times. 
His movement failed to endure because it was rather an exotic 
plant than a spontaneous growth in the Provinces. The plan 
made no provision for additions of books from time to time; and 
there was no disposition on the part of the people of the 
colonies to maintain and increase the libraries at their own 
expense.’’ 

Mr. Keep writes: ‘‘ Virginia points to its Indian Massacre 
of 1622 as the fell destroyer of the earliest College Library in 
the New World.’’ 

‘*Massachusetts abides in serene satisfaction over the be- 
quest of John Harvard’s books, in 1638, to the institution that 
bears his name as our oldest university today; while Boston 
justly glories in having had a ‘Publike Library’ in its Town 
House before the year 1675. 

‘‘South Carolina claims that there can be little doubt that 
the first library in America to be supported in any degree at 
the public expense was that at Charlestown, in 1698. 

‘‘Maryland asserts that the Bray’s ‘Provincial Library,’ 
sent thither in 1697, was the first free circulating library in 


160 


THe LIBRARY 





the United States, and that Governor Nicholson’s suggestion 
of the same year, that the Assembly make provision for its 
maintenance and increase, was the first recommendation by 
any official that a part of the public funds be applied to the 
support of a free public library.’’ 

He adds: ‘‘In an obscure and now rare little book, pub- 
lished at London in 1698, with one of the inordinately long titles 
then common, but which may briefly be called ‘Apostolick 
Charity,’ there is mention of the Library of Christ Church, 
Philadelphia. 

‘‘Under a tabular arrangement into Colonies, Parishes and 
Churches, Ministers and Libraries, conditions here are thus 
itemized : 


VI Pennsylvania |I Church at I Minister I Library 
Philadelphia |I Schoolmaster 
having a con- 
siderable num- 
ber of Church 
of England 
Protestants. 


We are printing herewith for the first time the complete 
list of the books sent by Bray to Philadelphia; and are indi- 
eating by an ‘‘*’’ those which have during the years been 
lost to us. Attention has been called to the fact that the con- 
siderable number of up-to-date works on chirurgery were all 
taken; and the other, perhaps not unrelated fact, that Phila- 
delphia became the medical center of the new world. If our 
doctor friends had sticky fingers they also displayed pioneering 
abilities, for which all men give thanks. 

The hope is expressed that with this publication of the 
list, attention may be directed to the desirability of returning 
to the rightful owner, the Church, any of these precious 
volumes that may be today traced. 

The writer had the pleasure in 1923 of visiting the London 
headquarters of the three Bray Societies and browsing amongst 


161 


Curist CHURCH, PHILADELPHIA 





the treasures in Lambeth Palace, the British Museum, King’s 
College and other repositaries. He verified the discoveries of 
Dr. Keep; and had the pleasure of telling the officers of the 
Associates of the late Rev. Dr. Bray of the five Libraries 
founded by him in what is now the United States. They had 
been publishing what they thought was a complete list of the 
Bray libraries throughout all the British dominions; and had 
omitted for so long the names of those in the separated colonies, 
that the present generation was unaware of the donations which 
were in reality the earliest of Bray’s remarkable endeavors; 
and from which in fact originated the Societies which became 
such nursing mothers to us and other frontier settlements. 

There was special interest in learning from the Secretary 
that the Associates owned some Philadelphia ground rents, the 
last of which was sold as recently as the year 1917. This last 
ground rent was on number 929 Market Street, and payment 
was made to the Associates by Morgan, Grenfell and Company ; 
these ground rents had been given to Dr. Bray presumably 
upon the occasion of his visit in 1699 ‘‘for the education of 
negroes in the Bermudas.”’ 


One of the informing manuscripts recently run across in 
the British Museum by Mr. L. M. Washburn is the following: 


MermoriAL REPRESENTING THE PRESENT STATE OF 
RELIGION IN NortH AMERICA 
By ‘THomas Bray 
London, 1700 


Humbly laid before the Rt. Rev. the Lord Bishops 
of this Kingdom and other Right Noble and 
Worthy Patrons of Religion in order to the pro- 
viding a sufficient number of proper missionaries 
so absolutely necessary to be sent at this Juncture 
into those parts. 


Reprinted by THomMAs Bray CuiuB 


* * * “‘ As for Pennsylvania, I found too much work in 
Maryland to be able to visit personally that Province, though 


162 


THe LIBRARY 





most earnestly solicited thereto by the people. But there passed 
letters betwixt myself and that Church full of the greatest 
respects on their sides. And by such notices as I have received 
from some of the principal persons of that country, I am fully 
made to understand the state of religion there; where, I think, 
if in any part of the Christian world, a very good proportion 
of the people are excellently disposed to receive the truth. 

‘“‘The Keithites, which are computed to be a third part, 
are truly such; and so very well affected are they to the interest 
of our Church that in the late election of Assemblymen, even 
since Mr. Penn came into his Government, they had almost 
earried it for the Churchmen, to their great surprize; so as to 
let them see they had been only wanting to themselves in not 
timely applying. 

‘‘There are in Pennsylvania two Congregations of Luther- 
ans, being Swedes, whose Churches are finely built, and their 
two Ministers lately sent in nobly furnished with £300 worth of 
books by the Swedish King; and they live in very good accord 
with our Minister and his Church. 

‘‘There is but one Church of England Minister as yet 
there, and he at Philadelphia, well esteemed and respected by 
his people; and they do most importunately solicit both from 
thence and from other parts of that Province for more; where, 
I am assured, there are at least six wanting. 

‘‘There are some Independents but neither many nor much 
bigotted.’’ 

Another reports that about the year 1708: 


‘‘The exactest account that can at present be met with 
of the several libraries founded by Dr. Bray in America: 


I In Md. 1100 Books at Annapolis. 
1500 Books in 29 other places. 
IT In Va. 188 (2 libraries). 


PLUOLIToIN ys 472 (4 libraries) 
including New England. 
IV In Phila. 327 (1 library). 


V In Carolina 225 (1 library). 
163 


Curist CHurcH, PHILADELPHIA 





The whole remarkable story of what Bray did for Philadel- 
phia, so romantically uncovered after so long a period, suggests 
the desirability for those of us here who sense the significance 
of it all to make some substantial return to the still active 
Societies and aid them in their fruitful efforts to enrich the life 
of other colonists on the firing line of civilization. 

In addition to this original library, which was so effectively 
organized as to have accomplished such important results, the 
years brought other fine donations. In 1728 a large gift of 
valuable books, mostly folios, bound in parchment, was made by 
Mr. Sprogell (from whom also the Church purchased an organ 
the same year, for £200). These volumes are labelled: 


Ex dono 
Ludovict Christian Sprogell 
Ad 
Bibluothicam Ecclesiae Anglicanae 
in Philadelphia, Die Decembris 24, 1728. 


Again in 1741 several excellent works were presented by 
Rev. Archibald Cummings, the rector. And in 1753 a bequest 
was made by the Rev. Charles Chambres, M.A., vicar of Dart- 
ford in Kent, through the Society for the Propagation of the 
Gospel in Foreign Parts. There were three hundred and forty- 
seven admirable volumes in this collection. 

Other considerable accessions to the library have been 
received from various donors in later years. In 1789 Rev. S. 
Preston, rector of Chevening in Kent sent a splendid copy of 
Walton’s Polyglott Bible in six volumes folio, London, 1657; 
and Castell’s Lexicon in two volumes folio, London, 1659. 


164 








s RECORD 


Bray’ 


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Tue LiIprary 





A Register 
of the Books Sent Towards Laying 
The Foundacon of a Provincial Library in 
Philadelphia Pensylvania 


* Indicates Borrowed 


I. Scriptures and Commentators 


*Bibliae Hebraea Jantonij Amstel 1674 
*Leutideni Compendiu’ Bib Haeb : 12° 
*Robertsoni Textus Haeb. Psalm. 8° 
*Bithneri Lyra Prophetica 4° 
Buxtorfij Thesaurus Ling : Haebrae. 
— Epitome 
— Lexicon Haeb : & Caldaicum 8° 
Bib. Vulgata Sixti Quinti 8° 
*Junii & Tremellij Bib Lat fol. 
*Heidegeri Enchiridion Bibl. 12° 
Clarks Annotations on y® Bible w*® References & a 
Concordance ad Finem 
Dt Hammond on y®N. Test. fol. 
Dt Patrick Commentary upon Genesis 4° 
— Commentary upon Exodus. 4° 
— Commentary on Levitious 4° 
— Paraphrase on Job. Psalms Prov. & Ecclesiast. 5 vol. 8° 
*Vassius in Epistolas 4° 
*Medes Diatribe 2 vol. 8° 
Leigh’s Critica Sacra fol. 
Ravanelli Bibliotheca 2 vol. fol. 
*Stephani Concordantia Grae fol. 
*Cambridge Concordance Grae fol. 


Il. Fathers 


*Ipnatii epist Vossii 4° 
Minucii ffoelicis Octavius & Julius Firmicus de profana Religione 12° 
Origines Contra Celsu’ Grae: Lat Augt Vind¢ 1605 : 4° 
Augustini Operae 10 Tom 5 vol. par 1571 
Salvianus de Gubernationi Dei par. 1617: 12° 
*Scriveneri Apologia pro Ecclesiae patribus 4° 


165 


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III. Apologies for Y* Authority of the H. Script: 


and the Truth of Christianity 


Mornoeus de Veritate X"*e Religionis 8° 

Grotius Veritate X2"#e Religionis 12° 

Origines Sacrae 4° 

Parkers Demonstracon of the Law of Nature & of the X*" Religion 4° 
*Dr Prideaux’s Life of Mahomet 

Wilson Disc : of Religion 

Ree ee y® Authority Style and perfection of the H. Script 

vol. 8° 
Dr Nicholis’s Conference w* a Deist 2 vol. 8° 


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III. Bodies of Divinity both Catechetical and 


Scholastical 


*Articuli Ecclesiae Anglicanae cum Defensione. Dr Ellis 
Bp Andrews Pattern of Cathechetical Doctrine 12° 
Dt Hammonds practical Cat™ & Discourses 
D? Scotts X" Life 4 vol. 8° 
*Bp. Kens Exposition of the Church Cat™ 
*)? Ishams Exposition with Scrip proofs togeth™ bound 
Magister Tententiaru’ 8° 
Aquinatis Summae fol \ Syst pars 
Catechismus ad parochos 8° 
Brochmandi Universae Theologiae Systema Lutheranu’ 4° 
Turretini Compendiu’ are NRT 
Ursini Catechismus SRRAPRE i eth 1) 
Philippi a Limborch Theolog. Christiana fol. ayer 
Arminianw’ 
Peirces pacificatoriu’ 


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V. On the General Doctrine of the Cov' of Grace 


Baxters Aphoismus or y® Nature of the Covt open’d Us 

First Vol. Catechetical Lectures fol. 0 

— Short Dise : on y® Doct. of ye Bap Covent 8° is 
0: 


Practical Discourse Concerning Vows 8° 


VI. On Y° Creed both the Whole Body of Credenda 


and on Particular Articles 
*Dr Heysin On y? Creed fol. 
*Bp. Pierson on y® Creed fol. Int™ Opera 
*D: Barrow on y® Creed intt Opera fol. 
Kettlewels X* Beleiver 


166 


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D: Pelling on y® Divine Existence 8° 


*Norris on y® Reason & Religion or on y® Divine Attributes. 


Parker de Deo et Divina providentia 4° 
Sherlock on Providence. 4° 
Norris’s Reason & Faith 8° 


D* Barrow & D* Asheton on y® Trinity bound together 


*Grotius de Satisfactione Xti 12° 


*A Bp Tillottson of the Incarnacon and Satisfaction 8° 


Sherlocks Knowledge. of I. X* 8° 
— Defence & Continuacon of the Discourse 


Dr: Bate’s Harmony of the Divine Attributes in the great Business of 


Man’s Redemption 


Dr Pelling’s pract. Disc: Concerning Gods Love to Mank? 


Downham on Justificacon fol. 
Dr Sherlock on Death 8° 

— Sherlock on Judgmt 8° 

*D* Wilson on y® Resurection 8° 


VII. Moral Laws & X* Duties 


Bp Taylors Ductor Dubitantiu’ fol. 
Justiniani Institutiones 


Sanderson de Obligacone Conscientiae de Juramento 8° 


H. Mores Enchiridion Ethicw’ 
Parkers Demonstracon of the Law of Nature 
Amesius de Conscientia 12° 
*Dugards Nature of the Divine Law 
Bp. Andrews on y® X Commandm* fol. 
*Bp. Hopkins on y® X Commandm'*s 4° 
Cardinalis Bonae Operae 4° 
*Xe2 Monitor with Wake upon Death 8° 
Kettlewells Measures of X®" Obedience 8° 
Erasmi Enchiridion Militis X"i 12° 
Moral Essays 2 Vol 8° 
*Dr Lucas practical X ty 8° 
Dr Pelling on Holiness 
— On Charity 
*— On Humility 
*— Redeeming of Time 
Norris’s Theory of Love 
Dt Wakes Discourse concerning Swearing 12° 
D: Hornecks great Law of Consideracon 8° 
*Drelling Court upon Death 8° 
*An Essay Concerning Friendly Reproof 


167 


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*Spinks of Trust in God. 8° 
Reynolds Treatisie on y¢ Passions 4° 
*St Geo : Wheeler X#2 Oeconomicks 
Norris Reflections on y® Conduct of Human Life 


<a al ae JY oases 
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fener ce ee ee 


VIII. On Repentance 


Dt Tugelo on Repentance 
D* Goodmans Penitent pardoned 
D Payne on Repentance 
Treatise of Faith & Repentance 
*Dr Asheton on Death Bed Repentance 


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IX. On Divine Assistance Prayer and Y° 
Sacram‘ those means of Performing Y° Foregoing 
Articles and other Devotional Pieces 


2) 
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*Mr Allen on Divine Assistance Inter Opera 
*Liturgia Anglicana Graece 
*D* Comber on y* Common prayer . 5 vol 8° 
St Matth : Hales on ye L¢s Prayer 4° Int Opera 
*Bp Hopkins on ye L4s prayer 4° 
Bp Patricks Devotions 8° 
*The Religious Seaman fitted with proper Devocons 8° 
*Dr Pelling on y* Sacramt 2 pts 8° 
Bp Patricks X*2 Sacrifice 8° 
*Kettlewels Help and Exhortation to worthy Commu’ 8° 
Duporti psalmi Grae : 8° 
— Job. Grae: 
Buchanani Psalmi 
Terrentius X22us 
*Herberts Poems 12° 
*Thomas a Kempis de Imitatione Xti 
Gerardi Meditationes 12° 
*X2 Thoughts. 12° 


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X. Sermons 


D: Boys’s Works fol. 

Bp. Andrews Sermons fol. 

Bp. Sandersons fol® 

D: Killigrews 4° 
*Sir M. Halles Contemplacons 2 pts. 
*A Bp Leightons 8° 


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168 


Tue LIBRARY 





— Lect on St Peter 2 Vol. 4° 
— Proelectiones 4° 
D* Barrows 3 vol. fol. 
Dr Alestrees fol. 
D* Burtons 2 vol 8° 
D* Conants 2 vol. 8° 
D* Goodmans 8° 
Kettlewells Discourses 
*A Bp. Tillotson 9 vol 8° 
D* Scott’s Disc. 1 vol. 8° 
*Norris on y® Beatitude 8° 
— Discourses 4 vol. 8° 
Dorringtons Disc: 2 vol. 8° 
Dr Wakes Sermons 8° 


XI. Controversy 
Inissale Romanw’ 8° 
*Brevints Death of the Roman Mass 
Juelli Apologia Ecclesiae Anglicanae 
Bp Whitgift ag II. 


Chillingworths Rel. of the protestants a Safe Way to BAIeanan fol. 


Dr Salls true Catholick 8° 
Tillottsons Rule of Faith. 8° 
*D' Combers friendly Advice to R. Catholicks 
Laud agt Fisher. fol. 
Stillingfleets Vindicacon of the Protestants 8° 
— Idolatry of the Ch. of Rome. 
— Answer to Cressy and others 
L’Arroques History of the Eucharist. 4° 
Barclays Works fol. 
Snake in y® Grass. 8° 
Hookers Ecclesiastical polity fol. 
Stillingfleets Previsu 4° 
— Unreasonableness of Separacon 4° 
Dr Sherlocks Defence 
— Vindicacon. 
Faulkners Libertas Ecclesiastica 
— Vindicacon 
*Mr Allens 4 Vol 12° 
* B, Kings Invention of Men in y® Worship of God. 12° 


169 


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*XII. Ministerial Directories w* The Lives 
of Eminent Divines 


Bp Burnets pastoral Care. Ou eeIaG 
Dt Caves Cartophylax Ecclesiasticus 8° Oi 36 
Bibliotheca parochialis 4° Of 3:26 
Glanvils Essay of Preaching ()i5ih 145.0) 
Addisons primitive Institution of Catechising iid Beals 
*Antient Aseeticks 8° 0: 3:6 
*Waltons Lives 8° O35 
Bp Bedles Life OF MSE.O 
A General Catalogue of Books printed in Eng Since y® ffire fol. OL TiO 
I. Humanity Viz' Ethicks & Oeconomicks 
Diogenes Laertius Cum Notis Causaboni & Alion’ 0:13:6 
Lives of the Graecian Poets 0: 4:0 
Aristotelis Ethica Rhodij 8° 0-3-8 
Isocrates 8° On ara 
Epictetus Cabelis Tabula Simplicius, Arriamus. 8° 0200 26 
Homeri Ilias 8° Oo 
Seneca Opera Lipsij & Varior Notis Ilustrata 2 Vol. 8° Oat 
Plinij Epitolae & Nanegericus Oc 0 
Horatius Cum Notis Menelij Ose250 
II. Polity & Law 
Wingates Abridgm* of the Statute Law 8° Orr 70 


III. History & Its Appendages 
Chronology, Geography Voyages and Travailes 


Helvinus Chronological Tables fol. 0: 
Cluverij Epitome Historiarw’ Totius Mundi. 4° 
* S' Walter Raleighs History of ye World 
Alexander Rosses Continuation fol. 
Livij Hist. Elzwt 8° 
Kchards Roman History 8° 
*Kntts Romae Antiq Notitia 
Puffendorffs Introduction to y® History of Europe 
*Bakers Chron. of y® Kings of England Last Ed. 
*Hlenchus Motiu’ Numerorw’ in Anglia. 
Ellies Dupin’s Ecclesiatical History of the 1:*9 Cent 3 Vol fol 
Bp Burnets Abridgmt of the History of the Reformacon 8° 


170 


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*Varennius Geography with Sansons Maps fol. 
Loydij Dictionaru’ Hist. Geographicu’ fol® 


Echards Compendiw’ of Geography 


*Fa : Hennipens Travails into America 8° 


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IIII. Physiology Anatomy Chirurgery & Medicine 


*Malbranch’s Search after Truth 2 Vol. 8° 


*Bartholini Anatomia Reformata 8° 


*Riolani Enchiridion Anatomini’ Pathogilini’ 


*Riolani Opuscula Anotomia 4° 
*Gibsons Anatomij of Human Bodies 


*Blancardi Anatomia Reformata Sive 


*Concinna Corporis Humani Dissertis ad 
Neotericoru’ Mentem Adornata Ludg 


Bat 1688. 8° 
*Lower Tractatus de Corde 8° 
*D: Willis Abridgmt of Physick 8° 
*Forelli Observaconu’ Medicnal 


*Chirurgicaru’ Opera Rothomagi 1653 2 Vol fol. 
*Sennerti Opera Medicinal 7 Vol. 4 par 1633, 
*S' Leonards Phioravants pieces in Physick 4° 
*Heurnius Opera Omnia Medicinalia 2 Vol. 4° 


*Fermelij Universa Medicina 2 Vol 8 


*Lazari Riverij praxis Medici Libri posteriores. 


*Sydenhami procressus Integri in 


Morbis fere omnibus q’ Curand 
Lond 1695, 12° 


*Atkins Disc : of the Gout. 


V. Mathematicks & Trade 


° 


is 


Leighburns Cursus Mathematicus fol° 


Wingates Arithmatick. 
Barrows Euclids 12° 
*Outgredi Cluves. 8° 
*The Measurers Guide 


VI. Grammars & Lexicons 


*Oxford Grammar 8° 
Walker particles 8° 

*Cambridge Dictionary 4° 

*Coles Dictionary 8° 


171 


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Busbeys Gr : Gram. 8° 
Vigerij Idiomata. 12° 
Robertsons Lexicon Grae, 4° 
*Screvelij Lexicon. 8° 


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VII. Rhetorick 
Vossii Rhetorica O20 


VIII. Logick 
IX. Poetry 


X. Miscellanies 


*Osburns Works 8° 
*Norris Miscellanies 8° 


oOo © 


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A Catalogue of Books Sent Aug‘ 15 1701 to Augm’' the 
Library of Philadelphia in Pensylvania 


Mori Opera Philosophica et Theologica 3 vol. fol. 
D: H. Mores Apocalyptical Writings 5 vol. 4° 
— Bisc: on Sev! Texts 8° 
D‘ Lewis Atterburys Sermons 
The Book of Psalms with y® Argumt of each psalm. 
*The Defence of the Snake 
*The Divine Right of Tythes 


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Bishop Bury’s Message 


’ & poe BURY’S message Sunday, November 21st, brought 
the program of the anniversary exercises to a fitting close. 
Another carefully selected churchful of representative citizens 
assembled at 11 o’clock. Members of the Society of Colonial 
Wars, Colonial Dames, Daughters of the American Revolution, 
Sons of the Revolution, The Transatlantic Society, The Im- 
perial Order Daughters of the British Empire, Judges and 
Educators and many Church officials together with members 
of labor organizations, and Army and Navy Officers thronged 
the building. | 

The Rt. Rev. Herbert Bury, Anglican Bishop in north 
and central Europe, an honored representative of the English 
Church and people, and special representative of the Bishop 
of London and of the Society for Propagating the Gospel, de- 
livered an impressive sermon. In the chancel with him were 
the Rector of the Church; Dean Bartlett and the Rev. Dr. 
Montgomery and Dr. Foley of the Divinity School; the Rev. 
Arnold H. Hord, Registrar of the Diocese and the Assistant 
Minister, Mr. Ogle. Preaching from the text Joshua: IV-6 
Bishop Bury spoke of his pleasure at being in the Mother 
Church of the colonies on this anniversary occasion; and re- 
viewed the associations between the Church of England and the 
Protestant Episcopal Church in America. He told how, that 
on the recent Independence Day, while Bishop Rhinelander 
was preaching in St. Paul’s Cathedral, London, he, Bishop 
Bury, was preaching a Fourth of July Sermon in the Cathedral 
in Garden City, Long Island. ‘‘It has come to pass,’’ he said, 
‘‘that Independence Day is now a holiday in which we all 
heartily rejoice, because it marks the anniversary of an event 
in which one of the greatest nations of the world entered upon 
its new life. 

‘May I venture to say to you that we across the seas and 
you here, are so near akin, and have so many things in common 
that we may make the serious mistake of thinking that we 


173 


Curist CuurcH, PHILADELPHIA 





understand each other. It behooves us to study each other’s 
point of view, each other’s traditions and ideals, and the more 
carefully we do this the more we shall learn to respect and 
stand by each other. There should be a close bond between the 
two nations, not for self-protection but for civilization, 
humanity and the general good. We should feel it our duty 
to carry out God’s great purpose for the world. No Englishman 
who comes to this country can help admiring the devout 
patriotism of your people to which I myself take off my hat. 
To further this union, let us deepen our religious life. This 
would be a wonderful tie. With two great people coming thus 
into close touch, we may bring about an understanding of in- 
dustrial, social and economic conditions; for all these things 
come with spiritual fellowship. We must find something practi- 
eal to do together; for instance, to set Russia upon her feet. 
We must take our share in the safeguards and responsibilities 
of the League of Nations. It is inconceivable that you will 
keep out of world interests at this time. With forty-one nations 
bound together in the League, can we imagine that the greatest 
of all countries will hold aloof? Are selfish motives or tradi- 
tional timidities strong enough to cause you to refuse to join 
us? I repudiate the thought. You Americans have too much 
chivalry to be guilty of such an act. You will surely respond, 
as Penn responded to the humane treatment of the Indians and 
as you responded when Cuba was in dire need.”’ 

Bishop Bury concluded by reading an impressive message 
from the Archbishop of Canterbury, in which the Primate ex- 
pressed the fervent hope that the comradeship of the two Eng- 
lish-speaking nations would continue and lead them to stand 
shoulder to shoulder in the great task of restoring civilization 
and preserving the peace of the world. ‘‘And,’’ said Bishop 
Bury, ‘‘the whole Anglican Episcopate joins in this message.’’ 

A generous offering was then taken and handed to Bishop 
Bury for use in his work in Europe. The Rector also in behalf 
of the parish gave the Bishop a gavel made out of the wood of 
the old tower and bound about with a silver plate on which 
was etched a picture of the Church with the dates 1695-1920 


174 


BisHop Bury’s MESSAGE 





and the inscription, ‘‘In gratitude to the Rt. Rev. Herbert Bury 
on the Anniversary of the introduction of the Church in Penn- 
sylvania under the nursing care of Bishop Henry Compton and 
Commissary Thomas Bray.’’ 

There was also delivered to his steamer state room two 
learned volumes, ‘‘Chronicles of Pennsylvania,’’ by Charles P. 
Keith, graciously donated by the author. 

Returning to England Bishop Bury described his Ameri- 
can experience in the London Diocesan Magazine, saying: 

‘‘Perhaps, however, I shall most cherish the recollection of 
the Provincial Synod at Norfolk, Virginia, and the celebration 
in Old Christ Church, Philadelphia. Three days before I sailed 
came the 225th Anniversary of Christ Church, and I had been 
asked to remain in order that I might preach on this very im- 
portant occasion. This large Colonial Church, something like 
St. James’s, Piccadilly, but on an even larger scale, was built in 
1695, and financed by the S. P. G. with Henry Compton, Bishop © 
of London, as its Diocesan, and Thomas Bray, sent over by him. 
They had thought that as I administered north and central 
Europe under commission from the Diocese of London, with 
the help of the same Society and precisely as was done in those 
by-gone days, I should be a very suitable person to preach to 
them, and again I shall feel that I never can be thankful 
enough for having had the experience. The Church was crowded 
in every part by representatives of the historic and patriotic 
societies of Philadelphia, and again, in an atmosphere helpful 
beyond expression, I pleaded on behalf of the unity of our 
two peoples. A large British flag, placed upon a stand in the 
nave, was just beside me as I preached and at one moment I 
felt so carried away by the evident feeling of those present, 
that, laying hold of its folds, I said, ‘I can truly say that I 
have never been brought so closely into touch with this dear 
old flag of ours as I have in these months I have spent in 
America. You have deepened my appreciation and love for all 
that this flag represents to us.’ 

‘‘The Colonial Dames are sending me as a souvenir of the 
occasion the two flags, so that I may keep them in my library in 


remembrance.’’ 
175 


Curist Cuurcu, PHILADELPHIA 


The Compton Cablet 


FL’ ENDURING reminder of the important disclosures 
brought to light in connection with the celebration of 
the Anniversary of the Church took the form of a mural tablet 
placed on the south wall of the chancel, the gift of the Colonial 
Dames of America, Chapter II, Philadelphia. This Commission 
was executed by Mr. Horace Wells Sellers, who, in association 
with the Diocesan Commission on Church Buildings, greatly 
assisted the parish authorities in the rehabilitation of the tower 
room. Mr. Sellers, in a letter to the Rector, explained that now 
‘‘It may be noted that the design has been developed in 
response to your suggestion that in character and detail it 
should reflect the period in which Christ Church was founded 
and in which Bishop Compton lived and died. In proportions 
and general treatment therefore the precedent for the tablet 
is found in original examples placed on the walls of English 
Churches during the later decades of the 17th century and 
eontinuing with various modifications throughout the 18th 
century. 

‘‘The characteristic noticeable in the tablets prevailing at 
the time of Compton’s death is the stilting of the scrolled pedi- 
ment and prominence given armorial bearings which in the 
present design are reproduced as faithfully as possible from the 
escutcheon displayed on Bishop Compton’s tomb in the Church- 
yard at Fulham, England. 

* “The arms are those of the Bishopric of London on the 
dexter side parted per pale with the arms of Compton on the 
sinister side, sable, a lion passant-guardant, and three squires 
helmets argent. 

**As the tablet in architectural treatment follows the prac- 
tice of Compton’s day so also the lettering of the inscription is 
based upon contemporary examples; and the Greek text, like 
the arms, is from the Bishop’s tomb at Fulham.”’ 

The unveiling of this tablet took place at a Sunday morn- 
ing service in June, 1921. At the appointed moment Mr. S. 


176 


THE Compton TABLET 





Davis Page, acting for the President of the Colonial Dames, 
stepped forward and read the following declaration of gift: 


“TO THE RECTOR, CHURCHWARDENS, AND 
VESTRYMEN OF CHRIST CHURCH, 
PHILADELPHIA, PENNSYLVANIA 


WE, the Colonial Dames of America 
Chapter II, Philadelphia 


Desiring to manifest the spirit of patriotism which is the 
keynote and foundation of our society have felt that this might 
well be done in honoring the memory of Henry Compton, Bishop 
of London, who during the earlier colonial period, held 
Episcopal jurisdiction in America, and at whose suggestion 
Penn adopted a conciliatory policy toward the Indians and 
who secured a provision in Penn’s Charter, guaranteeing free- 
dom of worship in this commonwealth, which rendered possible 
the founding of Christ Church in 1695. 

‘“We therefore pray you as custodians of this venerable 
Church, whose chimes rang out the hymn of victory, and within 
whose portals the ‘Father of His Country’ knelt to give thanks 
to Almighty God for the triumph of right over might, to accept 
this memorial tablet, and in placing it upon the chancel wall 
of this sacred edifice, help to inculcate in future generations, 
the duty set forth in the motto of our Society—‘Colere Coloni- 
arum Gloriam.’ 


On behalf of the Chapter, 
EitHeL Newtson Pace Lares, President, 
S. EvizasetaH Ginpin, Secretary.’’ 


Thereupon Mr. William White, representing the congrega- 
tion, accepted the tablet in the following words: 

‘‘In the name of the Rector, Church Wardens and Vestry- 
men and of the entire congregation of this historic parish, this 
tablet is most gratefully received. 

‘*You ladies of the Colonial Dames of America, Chapter 
II, Philadelphia, have by this gift made a significant and beau- 
tiful addition to the treasures that enrich and adorn the shrine. 


ivy 


Curist CHURCH, PHILADELPHIA 


‘‘Your gracious benefaction will edify and delight count- 
less pilgrims to this sanctuary through years to come. 

‘‘Your bounty has been happily supplemented by the skill 
of the Architect, Horace Wells Sellers, whose design is so aptly 
characteristic of the early decades of the 18th century, and 
while possessing an individuality all its own harmonizes so 
perfectly with the Forbes’ Memorial and fits so naturally here 
into its niche. 

‘‘The chisel that shaped the fine block of Alabama marble 
was that of a genuine artist and Mr. Maene’s uncommercialized 
absorption in his task has revived here the veritable spirit of 
the Cathedral builders. 

‘The strong beneficent personality thus appropriately 
proclaimed in this holy place was one that must increasingly 
arrest the intelligence and evoke the hero worship of Ameri- 
eans generally and of Churchmen in particular. 

‘‘Our anniversary exercises have served several worthy 
ends, but none more timely than the unveiling for us of the 
character and services of Henry Compton. ‘ 

‘‘This tablet is incidentally a tribute to the historical re- 
searches of an honored official of this parish, who should be 
standing here in the speaker’s place (his informing monograph 
on Bishop Compton has been printed by the Church Historical 
Society and copies can be secured at a nominal charge in the 
Tower Room). 

‘‘Tardily perhaps but surely, those who would know their 
Pennsylvania are learning to estimate very highly our debt to 
the statesman bishop.”’ 

The Rector then delivered a sermon; his text being Gal: 
VI :14, ‘‘God forbid that I should glory save in the cross of 
Jesus Christ.’’ Pointing out that this was the closing incident in 
the anniversary exercises, which had been of value in various 
directions, he recited Mr. Gilbert’s verses, and recalled the 
testimony of Bishop Bury and of the venerable Presiding 
Bishop, who in his eloquent manner had authenticated Penn- 
sylvania’s leadership and stressed the importance of looking 
unto the rock whence we were hewn. 


178 


Tue Compton TABLET 


‘Here and now we are assembled to certify the character 
and services of an outstanding personality who next to the 
proprietary himself, exerted perhaps a deeper and more en- 
during influence on this colony in its formative period than 
anyone else. The record engraved in marble recites his three 
chief accomplishments for us. It will repay us to review more 
intimately his life and labors. Briefly the biographical facts 
are: The Rt. Rev. Dr. Henry Compton, perhaps best re- 
membered as the builder of St. Paul’s Cathedral, and of really 
great influence on the course of history through his instruction 
and religious guidance of the Princesses Mary and Anne, who 
both ascended the throne, had, in 1675, been translated from 
the See of Oxford to that of London, had been suspended and 
soon restored by James II, had taken an active part in the 
movement against James, even appearing at the head of a troop 
of horse, when war was breaking out, and had crowned William 
and Mary in Westminster Abbey. He continued Bishop of 
London until his death in 1718. The son of an earl who had 
fallen in battle for Charles I, and himself, in his youth, a pike- 
man to aid the cause of Charles II, and, before studying 
divinity, an ensign, he was devout, benevolent, and while 
staunch in his protestantism and sincere in his orthodoxy, 
tolerant. He was notably faithful to his charge, whether over 
the colonies or in England, and he regretted that he was un- 
able personally to visit America, and he favored the proposal 
that America have a bishop residing there. He was much inter- 
ested in the Indians endeavoring to further their conversion to 
Christianity, as well as being solicitous that the savage natives 
should receive payment for the soil. He secured from Charles 
II the grant of a present of twenty pounds to each Chaplain 
that was sent to America by the Bishop. James II’s treasury 
paid to those going during his reign, and, after discontinuance 
of the practice in William and Mary’s hard times, this Bishop 
brought about a revival of it. Compton, however, was not 
desirous of the extension of his own Church through the weak- 
ening of other evangelical bodies holding the great principles 
of truth. He had a grand scheme for the union or inter-com- 


179 


Curist CuurcHu, PHILADELPHIA 


munion of the Protestants of Europe. He was particularly 
unlikely to encourage proselyting the Swedes. 

‘““The secret of his claim upon us is revealed in the text 
he chose to have carved on his tomb. 

‘‘The great apostle’s declaration voiced the universal prin- 
ciple of human greatness. The distinguished Britisher, seven- 
teen centuries later caught the same conception of existence 
and so was qualified for his great tasks in his place and time, 
and this is his searching message to us. Never was there deeper 
need for this spirit in private and public life than today and 
amongst us American churchmen. The standards set by the 
privileged classes at this time are, alas, much the same stand- 
ards as ruled in France before the Revolution. The tendency 
today is materialistic and ostentatious; and shame-facedly mate- 
rialistie and ostentatious. It is time for the best people to set 
their faces against this wanton and destructive drift. It is time 
a halt was called to luxury and self-indulgence; time that the 
door was shut in the face of invading vulgarity. With the ‘Mir- 
rors of Downing Street’ we affirm that: % 

‘* “Creation has not agonized in bloody sweat through count- 
less ages of painstaking in order that those who inherit the 
highest opportunities for doing good should pervert these 
opportunities into a mere platform for the display of a reckless 
selfishness. Something far greater than she is now doing should 
be done by the Church to restore the sanctions which ought to 
rule conduct and give living force to public opinion. 

‘* “Religion is obviously too complaisant. The Church is 
much too careful not to offend Dives and too self-conscious to 
be found openly in the company of Lazarus. She has almost 
ceased to set that example of entire self-sacrifice which alone 
will convince mankind of the Divine Truth and interpret it to 
groping hearts.’ 

‘*Until we recover this primitive spirit, national prosperity 
will prove but rottenness. Less flippancy must lead to more 
seriousness, more seriousness to greater intelligence, and greater 
intelligence to nobler living. Choice souls here and there are 
warning and challenging us to again make real the abiding 


180 


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On SANCTUARY WALL—SOUTH 


THE Compron TABLET 


secret of life for the individual and society. HI ME EN TO 
STAURO. The Forbes tablet attests the same law in different 
phrase: he too ‘made willing sacrifice of his own life to what 
he loved more, the interest of his king and country.’ ”’ 


If Jesus Christ be a man 
And only a man, I say 

That of all mankind I will cleave to Him 
And to Him will I cleave alway. 

If Jesus Christ be God, 
And the only God, I swear 

I will follow Him through Heaven and Hell, 
Through earth and sea and the air. 


181 





Che Poets’ Corner 


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The Poets’ Corner 


Not the least of the fine utterances drawn out by the anni- 
versary exercises were the several notable poems written by 
our gifted brethren, Bishop Garland, the Rev. Robert Norwood, 
D.D., of St. Paul’s Church, Overbrook, and the Rev. John Mills 
Gilbert, of West Chester, which greatly enriched our anthology. 


Christ Church, 1695-1920 


(pe sacred thoughts with radiance crown thy glories of 
the past— 

Through ages gone and evermore—as long as time shall 
last— 

They breathe of high and holy aims in Nation, State and Home; 

With pride the Church and ’Varsity both claim thee as their 
own. 

As here the patriots blended love for country and for God, 

So may their children ever tread the path our fathers trod; 

Upon their sure foundation laid to train each new born race 

Today with like undaunted faith we sons our future face. 

Hail rock from whence we all were hewn—here at thy shrine 
Wwe meet— 

Old Christ Church—mother of us all—thy natal day we greet. 


THOMAS J. GARLAND 


185 


Curist CuurcH, PHILADELPHIA 





For the 225th Anniversary of Christ Church, 
Philadelphia 


November 15, 1695—November 15, 1920 


Through the ceaseless march of the years 
The faith thou hast kept—and given— 
Has stirred in the heart of the town 
The hope of the Kingdom of Heaven. 


Now speak from thy storied past 
Of what to that past we owe; 

Of the Mother Church, and her care 
For her Sons who aroving go. 


Speak of her steadfast will 
Daring the perilous sea, 

True steward of unpriced gifts 
In her Christ-filled treasury. 


Aye, tell of the years of old, 
When noble minds and great 
Here counselled with God and man, 
Upholders of Church and State. 


Not the heart of the town alone 

But the Nation’s burdened heart 
Has found ’neath thy quiet walls 

The courage to play its part. 


Stand, while new centuries shape 
God’s infinite, ultimate plan; 

Hold high, that all men may see, 
The torch of God’s love for man. 


Blazon the march of the years 

With the faith to the Saints once given, 
And plant in the heart of the world 

The joy of the Kingdom of Heaven! 


JOHN Miuits GILBERT 
186 


Tur Ports’ CoRNER 


169§—1920 
Christ Church 
Philadelphia 


1 


Out of the past I see again 
Compton and Bray and William Penn, 
Held by the bond of divine desire 
To lift, as Christ Church lifts its spire, 
America up to the gate that bars 
Only the evil from God’s stars. 

Men of the new world, 

Men of the true world, 

Inft to the lips of the thirsty sun 

_ This chalice of Penn and Washington! 


2 


Merely a plot on a village green, 
And a cobbled street that runs between 
Trees and a house-roof here and there— 
That is all—and this place of prayer, 
Over two hundred years ago. 
Is it not strange that the ceaseless flow 
Of time and its tears and its laughter, too, 
Fails to efface what good men do? 
Men of the old fath, 
Men of the bold faith, 
Swear by the Christ im Lincoln’s face: 
“This land shall be God’s by Jesus’ grace!’’ 


3 


Give me a day that is long since dead, 

With those who sorrowed and suffered and bled 
Bravely for what they loved so well; 

That I may sing to each Christ Church bell, 


187 


Curist CHuRCH, PHILADELPHIA 


Songs of our brotherhood great and free, 
Songs of our new Democracy. 
Men of our Motherhood, 
Men of our Brotherhood, 
America cries in Christ Church Square, 
““Drwe out the thieves from My House of Prayer!’’ 


4 


America stands in the courts of God, 
Her feet are the feet of those who plod 
Up to high Calvaries; and her eyes— 
Blue as these Pennsylvania skies— 
Challenge our faith. Have we not sold 
Her for a talent or two of gold? 

Men of the high fath, 

Who are of my faith, 

Back to the dream of Jefferson, 

Back to the pledge of Washmgton! 


5) 


Franklin has prayed with Lafayette 
Under this roof where Mercy met 
Judgment and Truth, they meet again 
Now in Christ Church, O sons of Penn— 
By that which sanctifies these walls, 
Be true to their memorials! 
Let us not falter 
Un to the altar— 
Faces of flame look down today: 
““Kneel, as we knelt!’’ they seem to say. 


6 


““Kneel as we knelt, that ye may fight 
Now, as we fought for truth and right. 
Still there are slaves to be set free 
Under the flag of Liberty. 


188 


GZ6I “ANOG “IOOHOg HoOwNHD 








Tuer Ports’ CoRNER 


Watch for the coward’s kiss, the snare 
Set by the traitor; be aware, 
Mindful of those that prowl and prey 
Only by night, ashamed of day. 
Is there a garden grown by God 
Where Judas’ feet have never trod? 
Is there one spot of human bliss 
That has not known the serpent’s kiss? 
Kneel as we knelt, that ye may know 
Whither the feet of your sons must go!”’ 
Spirits supernal 
From the eternal, 
Led by Lord Christ are leading us on 
Out of the night and wto the dawn! 


Rosert Norwoop 


In Christ Church 


Outside I hear the voices of the busy city street, 

The ceaseless onward tramping of a myriad hurrying feet, 
But I shut it out a moment as I sit here all alone 

And seek the peaceful quiet that other souls have known; 
For people flocked to worship in this open house of God 

Ere the noise and din of battle sounded o’er the land abroad, 
Then again they prayed for victory and for faith forever new 
In the year when gallant Washington knelt here within this pew. 


And from this sacred shrine today I go with solemn tread, 

As waking from communion with the great both quick and dead, 
It is a wondrous vision that fancy brings to view 

While I a moment tarry in this quaint old-fashioned pew. 


ANON. 


189 


Curist CuurcH, PHILADELPHIA 


Five houses here for sacred use are known, 
Another stands not far without the town. 

Of these appears one in a grander style, 
But yet unfinished is the lofty pile. 

A lofty tower is founded on this ground, 
For future bells to make a distant sound. 


(Translated by Proud from the Latin of Thomas Makin, 1729.) 


190 


More Things are CArought by Prayer 
than this CHorld Dreams of 


fit 
fas 


aes P Li 
eA IE NS 


s 


Lie 2 4 ran 
; pit. Rs Sich vy 





Che Anniversary Braver 


1 & ane be Thy name, O God, that Thou didst put it into 
the hearts of Thy servants, the Founders of this Church, 
to seek in this place a haven of civil liberty and religious tolera- 
tion; and that Thou didst safely guide them in their venture of 
faith. We offer unto Thee high praise and hearty thanks for their 
sturdy characters and simple lives, their zeal for righteousness, 
their just treatment of the natives, their pioneer labours, and for 
all the splendid heritage which, by Thy good providence, they 
have bequeathed to us. For these and all Thy mercies in succeed- 
ing years, whereby we are enabled this day to enjoy the privi- 
leges of enlightened freedom and the blessings which accompany 
Christian civilization, we laud and magnify Thy glorious name; 
beseeching Thee to enable us to show forth our thankfulness by a 
right use of our inheritance and by a sincere and resolute con- 
secration of ourselves and all that Thou hast entrusted to us; to 
the honor of Thy great name and the strengthening of Thy 
kingdom. Through Jesus Christ our Lord. Amen. 


Q@ Parish Intercession 


Glee, and most merciful God, who makest us both to 
will and to do such things as are good and acceptable unto 
Thy Divine Majesty, harken we beseech Thee unto our interces- 
sions in behalf of all who ought to be uplifted through this his- 
toric parish. Prosper every enterprise consistent with Thy will; 
and especially bless the effort to equip the agencies which shall 
apply Thy saving grace to our human needs. Inspire us to conse- 
erate to this end whatsoever talents Thou hast entrusted to us; 
may those whom Thou has endowed with the stewardship of 
wealth, bestow it here in such measure and spirit as to win Thy 
benediction; may those whom Thou hast enriched with aptitude 
for helpful service gladly volunteer in patient co-operation ; and 
awaken in us all such an impelling sense of the opportunity and 
joy of forwarding Thy work amongst all sorts and conditions 


193 


Curist Cuurcu, PHmADELPHIA 





of Thy children hereabouts, that to the glories of our past there 
may be added continuing harvests of spiritual fruit, to the praise 
of Thy holy name. For His sake who hath redeemed mankind, 
Thy Son Jesus Christ our Lord. Amen. 


An Invocation at the 200th Anniversary 
of the Carpenters’ Company in Carpenters’ Ball 


Ge and everlasting Father, Lord of heaven and 
earth, who madest man in Thine Own image, to set up 
Thy kingdom on this footstool, let Thy Holy Spirit inform and 
impel the minds and wills of all who unite in the observance of 
this significant anniversary. 

Into this hall, dedicated to an honorable industry and hal- 
lowed by two hundred years of loyal nationalism, may Thy 
blessed Son, the Carpenter of Nazareth, come at this hour, and 
shed abroad the vision of the brotherhood of labor, delivering 
our workaday world from all unrest, oppression, greed and’: 
strife, and uplifting all in mutual devotion to the common weal. 

Recalling the congress of adventurous patriots assembled 
here one hundred and fifty years ago to compact the infant col- 
onies into a stable composite of lofty aspirations and high re- 
solves, that indivisible union of public welfare and self conse- 
eration which is now the United States of America, may we 
and all the citizenry, like them, invoke the guidance and pro- 
tection of Him Who alone maketh men to be of one mind in a 
house; that peace and happiness, truth and justice, religion 
and piety may be established here forever. 

To Thee, O God of our fathers, we yield high praise and 
hearty thanks for all the great things Thou hast done and art 
doing for the children of men—particularly for the providence 
that in the fulness of time peopled this land of promise with 
Christian pioneers, champions of unfettered conscience and free 
institutions. Mindful of the cumulating debt we owe through 
Thee to those nation builders, may we with a like pure mind and 
patient courage confront the tyrannies and dangers that beset 


194 


PRAYERS 





our generation. Fashion into one happy people the multitudes 
brought hither out of many kindreds and tongues, and lift us 
above all racial and religious animosities. Save us from lawless- 
ness, disorder and rebellion. Depose the priests of the golden 
calf, and empower the prophets of the primacy of the spirit. 
Ennoble our common sense with an unsordid and unquenchable 
idealism. Drive out the demons of international hate, suspicion 
and fear, with their devastating weapons; and bring in the 
reign of mutual faith and hope and charity. 

Preserve us from the perils of prosperity. If drunk with 
sight of power we loose wild tongues that have not Thee in awe, 
be with us yet, lest we forget. Fan our patriotism into an 
unwavering and luminous flame, and purge it of that party 
rancor which Washington discerned as the chief peril of a 
republic. 

Deliver us from indifference and inefficiency in the struggle 
for better government. Direct and keep true all to whom we 
entrust office. So rule the hearts of Thy servants, the Presi- 
dent of the United States, his Cabinet and Congress, the Gov- 
ernor of this State and all who make and administer the laws, 
that they knowing Whose ministers they are may above all 
things seek Thy honor and glory; and that we and all the people 
duly considering Whose authority they bear, may faithfully and 
obediently honor them, according to Thy blessed word and ordin- 
ance. 

So, dear Lord, we beseech Thee to deepen in us and all who 
live under the starry flag the sense of our surpassing oppor- 
tunity in these testing times as witnesses to Thee. Help us the 
more truly to consider Thy will and share Thy spirit and fol- 
low Thy way, that so we may have Thy sure reward; and may 
in union with men of good will everywhere be fit instruments 
of Thy glory, increasing the righteousness which alone exalteth 
a nation, and hastening Thy blessed kingdom, till the mighty 
chorus swells forth like the sound of many waters: 


195 


Curist CHurcH, PHILADELPHIA 





O beautiful for patriot dream 
That sees beyond the years 
Thine alabaster cities gleam 
Undimmed by human tears! 
America! America! 
God shed His grace on thee 
And crown thy good with brotherhood 
From sea to shining sea. 


Jauche’s Praver at the @pening of 
the Dirst Continental Congress 


() LORD, our heavenly Father, high and mighty King of 
kings, Lord of lords, Who dost from Thy throne behold 
all the dwellers upon earth, and reignest with power supreme 
and uncontrolled over all kingdoms, empires and governments, 
look down in mercy, we beseech Thee, upon these American 
States who have fled to Thee from the rod of the oppressor and: 
thrown themselves upon Thy gracious protection, desiring to be 
henceforth dependent only upon Thee. To Thee have they 
appealed for the righteousness of their cause. To Thee do 
they now look up for that countenance and support which 
Thou alone canst give. Take them, therefore, heavenly 
Father, under Thy nurturing care. Give them wisdom in 
council and valor in the field. Defeat the malicious designs 
of our cruel adversaries. Convince them of the unrighteous- 
ness of their cause, and if they still persist in their sanguinary 
purpose, O let the voice of Thine own unerring justice, sound- 
ing in their hearts, constrain them to drop their weapons of 
war from their unnerved hands in the day of battle. 

Be Thou present, O Lord of wisdom, and direct the counsel 
of the honorable Assembly. Enable them to settle things upon 
the best and surest foundation, that the scene of blood may 
speedily be closed, that order, harmony, and peace may effec- 
tually be restored, and truth and justice, religion and piety, 
prevail and flourish amongst Thy people. 


196 


ae 
=n i 


sO aw 
- 








RECORD 


Ss 


Bray’ 


R 


D 


PRAYERS 





Preserve the health of their bodies, the vigor of their 
minds. Shower down upon them, and the millions they here 
represent, such temporal blessings as Thou seest expedient for 
them in this world, and crown them with everlasting glory in 
the world to come. 

All this we ask in the name and through the merits of 
Jesus Christ Thy Son our Saviour. Amen. 


Snvocation at the Centenary of the Franklin Justitute 


AT THE OPENING EXERCISES IN THE WALNUT STREET THEATRE 


‘ HE secret of the Lord is with them that fear Him.’’ 
**When He, the Spirit of Truth, is come, He will guide 
you into all truth.”’ 

O God, Who art the source of life and giver of light, from 
Whom issueth truth and beauty and goodness, be ever with all 
investigators of our world and interpreters of the universe 
through which Thou art patiently expressing Thyself to our 
finite minds; and guide and bless the deliberations of this 
assembly. 

Do Thou, with Whom a thousand years are but as one 
day, help us in commemorating a centennial of providential 
progress, that we may so number our days as to apply our 
hearts unto wisdom. 

We yield Thee high praise and hearty thanks for all that 
Thou hast done and art doing for the children of men—for 
that Thou hast endowed us with reasonable souls and faculties 
that may apprehend Thy glorious will—and for that Thou art 
‘beckoning us onward with the assurance that while as yet we 
ean see but as in a mirror dimly, the time approacheth when 
we shall see Thee face to face, and know even as also we are 
known. 

Quicken in the breasts of men everywhere a readier recog- 
nition of the incalculable debt due to the scholars who conse- 
erate their talents ungrudgingly to the common welfare; and 
to whom we as children reach out hungry hands for continuing 


197 


Curist CHURCH, PHILADELPHIA 


nurture. Rectify this generation’s sense of values—emancipate 
it from sordidness and superstition and sin. Animate it with a 
passion for eternal realities and for fellowship with the elect. 

We recall with abiding appreciation the endowments and 
accomplishments of Thy servant whose name this Institute 
bears—Benjamin Franklin—and those kindred spirits in its 
membership whose earthly labors widened the horizons of learn- 
ing and enriched our civilization. May we use worthily the 
heritage they have bequeathed to us, and carry forward the 
radiant torch till hght and love shall glorify all existence. 

Help us in these days of confused counsels the more fully 
to realize the unity of all truth, and to maintain the harmony | 
of intellect and soul. Preserve us from the alternative of choos- 
ing between an irreligious science and an unenlightened the- 
ology. On our knees we would learn to think, standing on our 
feet we would learn to pray, till with adoring eyes we shall 
behold the power that swings the stars and the love that exalts 
our hearts kiss each other. 

We invoke Thy heavenly benediction upon the Research 
Foundation inaugurated here. Direct it to the benefit of this and 
every nation, that enlightenment and healing, peace and pros- 
perity may be set forward amongst all peoples. Keep pure the 
motives and high the aims of those who labor therein and all 
who utilize its results, that the issue of it may prove splendidly 
humane and beneficent. From conquered truth, as from ac- 
complished duty, may the mysterious perfume exhale. which 
makes fragrant the life of the soul and gives it over to humility 
and joy. And let the peace of God which passeth all under- 
standing keep our hearts and minds in the knowledge and love 
of God, and of His Son, Jesus Christ our Lord; and the bless- 
ing of God Almighty, the Father, Son and Holy Ghost, be 
amongst us and remain with us always. Amen. 


198 


PRAYERS 





Prayer Offered at the Convocation of the Gniversity of 
Pennsylvania Awarding Degrees to Representatives 
of the Sranklin Institute 


(19° YIELD Thee high praise and hearty thanks for Thy 
Church’s faithful stewardship of learning through the 
centuries, and for her sons who planted schools and colleges 
on this virgin soil. Looking unto the rock whence we were 
hewn, we recall with gratitude Thy servants, Benjamin Frank- 
lin, William Smith, and their associates who founded this Uni- 
versity of Pennsylvania, which has through the years held 
aloft the torch of truth, and which today, with its distinguished 
faculty, is as a city set on a hill, an inspiration to our system 
of universal education, the source and bulwark of national 
stability. 

May scholars and priests in their mutual spheres con- 
tinuingly co-operate in leading the peoples toward the glories 
of unclouded vision and fulfilling service. 

Seal with Thine own ‘‘ Well Done’’ the tribute paid here 
to notable service in the field of science, and amply reward 
all frontiersmen of investigation, completing their ardent and 
victorious research in adoration. And we beseech Thee, O 
Saviour of mankind, to send us forth from laboratories and 
altars with swift and uncalculating feet to the crossroads of 
human need and distress, competent with tenderness and skill 
to resolve the hoarse cries of humanity into an endless chorus 
of joy and praise. And the earth shall be filled with the glory 
of God as the waters cover the sea. 


At Franklin's Grave 


OD of the living in this world and the beyond, make us 
Gg conscious of Thy presence and care, as we assemble 
among these monuments of those who having served Thee in 
their generations survive in the hearts of all mindful patriots. 

From this historic Gods-acre may every pilgrim carry the 
conviction that righteousness alone exalteth a nation; and on 


199 


Curist CHurcH, PHILADELPHIA 





this hallowed spot may we rededicate ourselves to worthily 
earry on the high ideals of our fathers. 

With due reverence we recall this day Thy servant, 
Benjamin Franklin, who though dead yet speaketh, particu- 
larly in the epitaph which he penned: ‘‘The body of B. Frank- 
lin, Printer, (like the cover of an old book, its contents torn out, 
and stript of its lettering and gilding) lies here, food for 
worms. But the work shall not be lost; for it will (as he be- 
lieved) appear once more in a new and more elegant edition, 
revised and corrected by the Author.’’ May this reasonable and 
holy hope sustain and stimulate us all day unto day. Ennoble 
us with honorable industry, mutual helpfulness and virtuous 
manners. Save us from lawlessness, class antagonism, bigotry, 
injustice and war. Fashion into one happy people the multi- 
tudes brought hither out of many kindreds and tongues. Pro- 
tect us from the perils of prosperity and grant, O Lord, that we 
and all who dwell in this fair land may seek after Thee and 
find Thee, that this favored nation may be meet to do Thy 
will among men; till the earth shall be filled with the glory of 
God, as the waters cover the sea. All which we ask in the name 
of Him who alone maketh men to be of one mind in an house, 
and who liveth and reigneth blessed for evermore. Amen. 


Christ Church 


and the 
Province of BWennsplbania 


ar, 3 


Mi 4 


ie 
A yh 
VrEst 


7 s a 
ie 2 ee 





Christ Church 


and the 
Wrobinece of Pennsyloanta 


By Cuarues J. Stinut, LL.D. 
Ex-Provost of the University of Pennsylvania 
November 19, 1895 


‘Ow history of the indirect influence of Christ Church upon 
the lay element in Pennsylvania, in the provincial era, is 
not as interesting nor as attractive a topic as the ecclesiastical 
history proper of the Church. The most conspicuous examples 
of such influence are to be found in the repeated but unsuccess- 
ful efforts made by members of this congregation to persuade 
the King to subvert the Proprietary government, the adminis- 
tration and policy of which they alleged tended to destroy the 
exercise of their rights and privileges, civil and religious, as 
freeborn Englishmen. On four different occasions at least in 
seventy years, its members were the leaders of such a movement, 
and I propose in treating of the topic which has been assigned 
to me to explain why they adopted such revolutionary measures 
to destroy the government under which they lived. 

The lay element in Philadelphia society in provincial days 
belonging to the dominant religious sect, may be said to have 
been for many years unfriendly to the doctrine and discipline 
of the Church of England, and it watched the growth in 
strength and power of Christ Church with suspicion and 
jealousy. From the beginning there were two parties here; 
the Church party and the Quaker party. The former contended 
that its opponent had usurped power not granted by the Charter 
of the province, to the manifest injury of the civil and religious 
rights of other freeborn Englishmen. Strange to say, Christ 
Church although flourishing for more than seventy years in a 
peaceful community, with absolute freedom of worship, the 
right to which had never even been questioned by the Quaker 
rulers of the Province nor by anyone else, was in a very impor- 
tant sense a Church Militant. Indeed, I do not think it is going 


203 


Curist CourcH, PHIADELPHIA 





too far to say that in no American Colony were the Church and 
those who dissented from it during many years placed in more 
open and violent antagonism. The Quakers formed for a long 
time the dominant party in the Province, and Churchmen 
alleged that it exercised at times its power in such a way as to 
conflict with the traditional religious beliefs and practices of 
the members of the Established Church. The latter, feeble in 
number, constantly resorted to the Imperial power in England 
to maintain what they claimed to be their civil and their religious 
rights and privileges. They petitioned the King to force the 
Quaker magistrates to take such oaths of office as were customary 
and obligatory in England, and to which alone they attributed 
any binding legal force here. They asked that the juries and 
witnesses in the courts should come under the same formal 
obligation, that the right of petition, which they alleged the 
Quakers had set at naught, should be maintained as sacred, and 
that they should be forced to place the Province in a state of 
defence against the pirates and Indians, by whose incursions 
they were threatened. Feeling that there was little prospect of 
compelling the Quakers to adopt any such measures of legisla- 
tion in the Provincial Assembly as the emergency required, they 
earnestly urged the King to dispossess the Proprietor, to dis- 
solve the existing government, and to govern Pennsylvania hence- 
forth as a Royal Province. 

There is a popular opinion that the Provincial Régime in 
Pennsylvania was marked not only by religious toleration, but 
by absolute religious freedom; that there was, during this 
provincial era, a kind of idyllic tranquillity and harmony here, 
resulting from non-interference with the religious rights and 
opinions of those who did not agree with the ruling party. 
Those who hold such opinions forget that although William 
Penn, our founder, was the most enlightened political philosopher 
of his time, and one of the earliest advocates, since the days of 
the Emperor Constantine, of absolute religious freedom, none of 
his successors in office held the same opinions as he. There 
was not a Quaker among them. They and their Deputy Gover- 
nors during the whole Provincial Régime were strong adherents 


204 


we a 


IN. 





AUGMENTING SAMPLE 








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CHRIST CHURCH AND THE PROVINCE OF PENNSYLVANIA 





of the English Church, as by law established, and in an impor- 
tant sense special patrons of Christ Church. Their notion of 
other people’s religious rights did not extend beyond the pro- 
tection vouchsafed to Dissenters by the English Toleration Act 
(so called) of 1689. They held that the Quakers had no special 
power in this Province to enlarge the indulgence granted by 
that Act. The history, therefore, of the comparatively small 
body of Episcopalians here, or of the members of Christ Church 
(for I use in this paper the terms as equivalent), is a history of 
strife for objects which we may now think trivial, but which 
beth parties, two hundred years ago, looked upon as funda- 
mental. It is, of course, not pleasant to recall the history of 
more than seventy years of religious discords but I trust that 
we are now far enough away from the battlefield to describe its 
scenes with impartiality and truth. If I am forced to ‘‘rake up 
the ashes of our fathers,’’ I trust that it will not be necessary 
to disturb them further than to throw light upon the scenes in 
which they were such conspicuous actors. 

By the ‘‘great law’’ adopted by the freemen at Upland in 
December, 1682, it was provided that ‘‘no person now or here- 
after living in the Province, who shall confess one Almighty 
God to be the Creator, Upholder and Ruler of the world, and 
professeth himself or herself obliged in conscience to live peace- 
ably and justly under civil government, shall in any wise be 
molested or prejudiced for his or her conscientious persuasion 
and practices; nor shall be obliged at any time to frequent. or 
maintain any religious worship, place or ministry, contrary to 
his mind, but shall fully and freely enjoy his or her liberty in 
that respect without any interruption or molestation.’’ This 
provision, it will be observed, establishes religious toleration, not 
liberty. 

Before the Charter was granted by the King, it was sub- 
mitted to the Bishop of London and an amendment was made 
to it, at his instance, providing that that Bishop should have 
power to appoint a chaplain for the service of any congregation, 
consisting of not less than twenty persons, who might desire 
such a minister. Out of the different interpretation which was 


205 


Curist CHURCH, PHILADELPHIA 





placed by the Quakers and by the Church people on this innocent 
looking provision, arose all the bitterness of the controversy 
which characterised the relations of these religious bodies during 
the Provincial era. There never was, it seems to me, a religious 
dispute in which each side was more sincere in maintaining oppo- 
site views. The Quakers insisted that the principal object which 
Penn had in view in founding the Colony, was to secure a place 
of refuge and safety for those of his followers who were exposed 
to persecution in England, and where they might with absolute 
freedom maintain their ereed and practice their profession; 
that all acts of the government should be subordinated to carry- 
ing out such a scheme, called by its leader ‘‘the Holy Experi- 
ment,’’ and that any act of Government, Imperial or Provincial, 
which interpreted the Charter in any other way, was repugnant 
to its spirit if not to its letter. 

The conditions imposed by law on the power of the Legis- 
lative Assembly, and to which they all heartily agreed, were 
that they should not deny liberty of worship to those who differed 
from them and should not deny to anyone the rights of English- 
men. The Quakers had, of course, the entire control of the legis- 
lative body, and they practically determined how far the priv- 
ilege granted by the Charter extended. In their early legislation 
here they made what turned out to be (as Penn had tried in 
vain to convince them) a serious mistake, and that was by some- 
times acting as if this was a Quaker colony exclusively, pos- 
sessed of certain privileges to which, as refugees and as Quakers, 
they considered themselves entitled, and to which all the in- 
habitants must conform; and not, as it really was, in law and 
in intention, a colony of free-born Englishmen, all of whom 
were entitled to the privileges granted by the Charter, as well 
as those common law rights of Englishmen which they had not 
forfeited by crossing the sea, whether they belonged to the 
Society of Friends or not. In those days a limited toleration, 
strictly laid down by a formal statute, was the only one which 
was recognized by English or Provincial law. The natural right 
to religious liberty, as it is now called, was not asserted, except 
by a stray philosopher, until the period of our Revolution. 


206 


CuHrist CHURCH AND THE PROVINCE OF PENNSYLVANIA 


Toleration in that era meant simply an exemption from the 
penalties which had been imposed upon Dissenters from the 
Established Church by various statutes which had been enacted 
since the Reformation. 

The utmost limit of that toleration was reached by a statute 
of the first year of William and Mary, 1689, commonly called 
‘‘the Toleration Act,’’ which relieved certain Dissenters, includ- 
ing Quakers who took the Test and made the Declaration against 
certain Roman Catholic dogmas, from penalties to which at the 
time they were amenable. The early legislation here of the 
Assembly, professed to give a wider or freer toleration than that 
granted in England by that Act. Hinc illae lacrymae. 

The English Churchman in this Province, and especially 
the English clergyman sent here by the Bishop of London, 
regarded all these pretensions of the Quakers as unfounded, 
illegal and extravagant. The clergyman when ordered here for 
duty by the Bishop of London might be a poor missionary, but 
he was a member of what he called the Established Church in 
America, and he brought with him, in his opinion, the whole 
power of that Church, with all the rights and immunities with 
which it was clothed in England. He had a lofty conception of 
the inherent dignity of his office. The Bishop of London was 
his lawful superior, he alone having jurisdiction over him, and 
in his church courts alone could he be called upon to account for 
any offence in which the rights of conscience or his rights as a 
clergyman were involved. The tenure of his office was life-long ; 
his congregation and his vestry had no control either in choosing 
or deposing him. With many of the clergy sent to this country, 
it was a favorite maxim that vestries were useless bodies, and 
they held to the oldworld doctrine that the clergy should be 
supported by the State; if not directly by tithes, then by setting 
apart large tracts of land, the income of which should be reserved 
for their support. In a word, for many years they held that 
any action of the Provincial Government which interfered with 
their status and privileges here, as members of the Established 
Church of England, as settled by the statutes of the realm, should 
be disallowed by the Privy Council; hence the frequent appeals 


207 


Curist CHURCH, PHILADELPHIA 





on their part to the Imperial Government, asking not merely 
that such action should be declared illegal and void, but that 
the Proprietary Government should be abolished as incurably 
bent on setting aside their privileges, which they claimed as 
absolute in English law. 

With claims such as these, and with the feeling of superiority 
to their fellow-colonists begotten of those claims, it is not to be 
wondered at that any act of the Quaker majority of the Assembly, 
which seemed to dispute their validity, should be severely 
criticised and opposed by the Episcopal clergy. It is perhaps 
not too much to say that the Churchmen from the beginning, 
under the lead of Colonel Quarry, the Judge of Admiralty, and 
the most conspicuous member of the vestry of Christ Church, 
were anxious to substitute a Royal for a Proprietary Govern- 
ment, but they were ready, before the controversy was closed, 
to avow that it was their purpose to contend for it. In the 
meantime, a most uncomfortable feeling existed between the 
parties, and, any act of the majority which could be construed 
to constrain the actions of Churchmen in any way, seemed likely 
to kindle into a consuming flame the spirit of discord which grew 
apace with the growth of Christ Church. 

But the clergy were not the only complainants; murmurs 
of dissatisfaction were heard among those of the laity, who were 
not Quakers, that the legislation of the Quaker Provincial 
Assembly was inconsistent with the Charter and the safety of 
the Province. No proper preparation, it was alleged, was made 
to protect-the inhabitants against the pirates in Delaware Bay, 
the French and Indians, the Test Oath was made more indulgent 
in its terms than had been prescribed by Parliament and a 
general disposition, it was said, was shown to govern the Prov- 
ince on Quaker principles, not on those distinctively English. 

To those who have looked on William Penn as the apostle 
of toleration, it seems indeed strange that the very first com- 
plaint made by the vestry and congregation of Christ Church 
against the legislation of the Assembly and the action of the 
magistrates under it, was that it violated the civil and religious 
rights of these Englishmen, inhabitants of the Province, who 


208 


CHRIST CHURCH AND THE PROVINCE OF PENNSYLVANIA 


were not Quakers. Yet such was the charge brought before the 
Privy Council. Within ten years after the settlement of the 
Province, George Keith, at one time a most zealous Quaker and 
a very learned man, but who afterwards became a very active 
church missionary, denounced the leaders of his former friends in 
a manner, which, to put it mildly, constituted the serious offence 
(as the Quakers considered it and had so declared by a Provincial 
statute), of ‘‘speaking evil of dignities.’’ For this offense Keith 
was brought before the magistrates (many of whom were mem- 
bers of the Ecclesiastical Meeting, a tribunal which had deposed 
him from his membership in the Society), and being somewhat 
bullied by them, he lost his temper and abused his judges in 
his turn. For this he was nominally condemned to pay a fine, 
but the Churchmen chose to consider his sentence as really that 
of an apostate, and not merely the punishment meted out to an 
offender against the statute which prohibited speaking disre- 
spectfully of the Government or its officers. His friends, and 
especially Churchmen, took up his cause with zeal, and as they 
had no hope of relief from the Provincial Government, they 
went to the root of the matter and sent a petition to the Imperial 
Government, begging it to depose that of the Proprietary. They 
insisted that Keith had been tried by a tribunal which had no 
legal authority whatever, the judges never having been qualified 
for their office by taking either the oath or affirmation then 
required of all officials by the Imperial Government. They 
insisted, too, that Keith had really been condemned for an 
ecclesiastical, not for a civil offence, and thus that the rights 
of non-Quakers were put in jeopardy. These charges, which 
accused the authorities of a flagrant usurpation of power, were 
formally laid before the Privy Council in England. At the 
same time it was alleged that the Quakers, owing to their con- 
scientious scruples about war, had taken no measures to pro- 
tect the shores of Delaware Bay from the incursions of pirates. 
As William Penn was probably thought by the new sovereigns 
to be something of a Jacobite, owing to his favor with James II, 
he was suspended from his government, which was handed over 
temporarily to Governor Fletcher, of New York. Thus it would 


209 


Curist CHurcH, PHILADELPHIA 





appear that the lay element of the Church here, even before 
the formal organization of Christ Church, was strong enough 
to induce the English Government to revolutionize the adminis- 
tration, mainly on the ground that the rights of non-Quakers 
were not adequately protected by the action of the Provincial 
Assembly which the Quaker majority controlled. 

It is difficult, I confess, to understand with our present 
notions of religious liberty, how the Churchmen, possessing, as 
they did, freedom of worship and the absolute control of the 
property belonging to their Church, could have made any com- 
plaint on that score of a violation of the religious rights of 
those who were non-Quakers. However this may be, it was 
evident that the Provincial Assembly did not learn wisdom from 
experience. In 1698, after the Proprietary Government had 
been restored, the magistrates continued their prosecutions 
against those who attacked the Provincial Government, and 
their opponents asked that the King should take them under his 
special care. A petition to the Crown requesting that such a 
change should be made was denounced by the Provincial Magis- 
trates as seditious, and its supposed author was arrested and 
condemned for violating the statute making it a penal offence to 
speak disrespectfully of the Government and its officers. To 
this was added by the non-Quakers a protest against a statute 
passed in 1700, substituting a new form of test in the room of 
that which had heretofore been in force by virtue of the Tolera- 
tion Act, by which the Quakers here were granted a toleration 
which did not exist in England. All these measures were pro- 
tested against by the vestry of Christ Church as an invasion of 
what they called their religious rights as members of the Church 
of England. They sent a second time a petition to the Privy 
Council by Colonel Quarry, asking that some remedy for their 
grievances should be found. So great was the influence of this 
then feeble Church with the Imperial authorities, that they ” 
were again led to interpose, and orders were sent out here in 
1702 requiring that hereafter all persons who wished to cele- 
brate their worship publicly or to hold any office under the 
Provincial Government without exposing themselves to the law 


210 


7 


_ + ake oke aoe 








PROPOSED EAST WINDOW 


Curist CHURCH AND THE PROVINCE OF PENNSYLVANIA 


against non-conformity, should be obliged to make a declaration 
of fidelity and allegiance to the sovereign and to take the Test; 
that is, make a declaration of their disbelief in certain Roman 
Catholic Dogmas in the exact form provided by the Toleration 
Act. There was at first considerable hesitation here in taking 
this Test, not that there was any objection to the doctrines it 
avowed, but the objections were as to the form of the affirma- 
tion required. The Assembly was induced in 1705, by what 
influence I have never been able clearly to understand, to 
embody in a statute provisions requiring all persons in the 
Province to qualify themselves for taking any office by taking 
and subscribing the Test and affirming their belief in the Dec- 
laration as an indispensable qualification before assuming its 
duties. This Act, which is simply a copy of the English Tolera- 
tion Act, remained in force up to the time of the Revolution, 
and it seems to have settled the vexed question how far any 
one could go astray from the orthodoxy required by the Imperial 
Government and yet hold office, by pleading that another stand- 
ard had been set up by the Assembly of the Province. The 
policy which provided that these Tests should prevail in Penn- 
sylvania was in strict imitation of the widest form of toleration 
then known in England. If we wish to trace the influence of 
Christ Church on the lay element during the Provincial era, 
not only here but in England, we cannot do better than con- 
sider carefully the part that she took in this otherwise profitless 
controversy, and for that reason I have called attention to these 
long-forgotten quarrels. I have alluded to them here only 
because they jeopardized the existence of the Proprietary 
Government. 

At this time (1705) the congregation consisted of about 
five hundred members, and the number of persons in the Prov- 
ince who were Episcopalians was constantly increasing. Mis- 
sion Churches were established at Chester, Oxford, Radnor, New 
Castle and Dover, which were served by clergymen sent out by 
the Venerable Society. And as they secured a firmer footing 
in the Provinee, the fear which had oppressed the earliest mem- 
bers of the Church that they would perish from their own weak- 


211 


Curist CHurcH, PHILADELPHIA 





ness, gave way to a more hopeful spirit. Still, as late as 1718, 
the friends of the Church, both here and in England, endeavored 
to persuade Sir William Keith, the most popular of the Proprie- 
tary Governors, and the one least inclined to stretch his pre- 
rogative, to make an effort to secure permanent legal support for 
the Church. His answer tells the whole story in a single sentence. 
‘‘T agree with you,’’ he says, ‘‘that the Church should be 
endowed by the Province, but what can I do for such an object 
with an Assembly composed of twenty-five Quakers and three 
Churchmen ?’’ 

As time passed on the controversial spirit became less bitter, 
and indeed differences of opinion grew less marked as people 
knew each other better. Churchmen became less exclusive and 
welcomed here in this Church the ministrations of the Swedish 
Lutheran clergyman who had charge of the Swedish Mission 
here. For many years the services of the Church were in charge 
at different times of Rudman, Sandel, Lidman, Hesselius and 
Lindenius, who were recognized as in full communion with the 
Church of England, although they had been ordained by the 
Archbishop of Upsal and not by the English Bishops. As one 
remarkable result of this fraternal spirit, and as illustrating 
how the influence of this Church extended beyond its borders, I 
may remind you that four churches originally Swedish in this 
State, one in Delaware and one in New Jersey, became, at dif- 
ferent times, by the almost unanimous vote of their congrega- 
tions, constituent members of the Protestant Episcopal Church in 
the United States. 

In speaking of the influence of the members of this con- 
gregation on public affairs during the Provincial era, I must not 
forget to claim for some of them the great honor of having been 
the founders and the early guardians of the College and Academy 
of Philadelphia. Dr. Franklin, who first conceived the plan of 
this establishment, and sought with characteristic vigor to 
organize it by securing money for its endowment and selecting 
its professors, was a pewholder in this Church, although he 
disclaimed any intention of making the College a Church insti- 
tution. He preferred that in a Province such as this, it should 


212 


CuRIST CHURCH AND THE PROVINCE OF PENNSYLVANIA 


rest upon what was called in those days the ‘‘broad bottom,”’ 
that is, that it should be independent of the control of any 
Church or denomination. But when he looked around for those 
who would appreciate and support his project, he was obliged 
to take from this Congregation mainly the men of education and 
of means who would aid him. His first choice for Rector or 
Head Master of the Academy was the Rev. Richard Peters, one 
of the most scholarly men in the Province, who had long held 
the important place of Secretary of the Land Office and after- 
wards for nearly ten years was the Rector of Christ Church. 
Finding it impossible to induce Mr. Peters to accept the place, 
he made the final choice of Rev. William Smith, a man of 
indomitable energy, of very considerable learning and of great 
organizing power. Mr. Smith was an Episcopal clergyman of 
high reputation, and, as far as a man in his position could be, 
he was a member of this Congregation. He gave life and vigor 
to the skeleton plan which Dr. Franklin had sketched out. His 
experience as a teacher and his various learning led him after- 
wards into paths where Dr. Franklin could not follow him, yet 
his scheme of college education, in accordance with the universal 
judgment of scholars, for more than a hundred years formed 
the true model for the liberal training of young men in this 
country. He induced the Trustees of the Academy, shortly after 
his induction, to solicit from the Proprietaries a charter for a 
College, and, this obtained, he established as a means of instruc- 
tion in this institution a curriculum of studies which formed 
the basis of education afterwards followed by every college in 
this country professing to give a liberal training to young men. 
The result of the life and vigor which he had infused into the 
College which he had created, was, in the opinion of the late 
Dr. George Wood, such, that in a short time this College, 
founded by two of your members, ‘‘was perhaps unrivalled and 
certainly not surpassed by any seminary at that time existing 
in the Provinces.’’ And I may add, that had it escaped from 
the mischievous designs of unscrupulous politicians during the 
Revolution, and had its affairs since that era always been man- 
aged with the same self-sacrificing devotion and fidelity to its 


213 


Curist CHurRcH, PHILADELPHIA 





interests exhibited by its Trustees before that change, it would 
doubtless today occupy the same proud pre-eminence. Of the 
Trustees previous to the Revolution nearly four-fifths were mem- 
bers of this Congregation, and this was the period when its 
work was most active and the demands on their enlightened 
eare incessant. Mr. Peters, the Rector of the Church, was for 
many years the President of the Board, and the Trustees, agree- 
ing with Dr. Smith as to the plan of education which had been 
adopted, and disagreeing wholly, much to his chagrin, with that 
urged by Dr. Franklin, supported fully their Provost, not only 
in all his efforts for the promotion of higher education here, 
but in all the various trials and difficulties into which his eager 
and impetuous temper led him. Dr. Smith was a strict Church- 
man for those days, as were doubtless the majority of the 
Trustees of the College, but they ever maintained its original 
design by selecting as its professors men who represented the 
various denominations in the city. One of the more immediate 
good results of the establishment of this College, was the train- 
ing of men who occupied a prominent position as ministers of 
Christ Church at the outbreak of the Revolution. William 
White, Jacob Duché and Thomas Coombe were all graduates of 
the College of Philadelphia and received their training from 
Dr. Smith. 

Between the years 1740 and 1756 there was perpetual fear 
of war and an invasion of this Province by the Indians and 
French, who had formed what was intended to be a permanent 
alliance, and had established themselves on the line between 
Pittsburgh and Lake Erie. The object of the invasion on the 
part of the French was supposed by many who thought them- 
selves wise, to be part of a systematic scheme to subjugate the 
English colonists on the borders of the Atlantic, in this and 
other Provinces; to make them dependencies of France, and, 
worse than “all, to force, by persecution, the inhabitants to 
become Roman Catholics. However chimerical all these fears 
may appear to us now, there is no doubt of the reality of the 
anxiety and apprehension which they excited at the time. To 
the intensity of the desire to make some adequate military prep- 


214 


Curist CHURCH AND THE PROVINCE OF PENNSYLVANIA 





aration to defend themselves, was added the natural dread 
of contending with such a nation as France, when no means of 
defence had been made ready, as well as a special horror of 
the practices of the savage and inhuman warfare of the Indians. 
Those who had now combined against us were the descendants 
of those whom William Penn on his arrival had found so friendly 
—the Delawares and the Shawnees, who had been made desperate 
by the cruel and fraudulent appropriation of their lands by 
his successors. Gentle as lambs when the white man first came 
among them, they had become fiends now, as all the accounts 
of their cruel massacres of the inhabitants clearly showed. The 
settlers in the territory exposed to these ravages called loudly 
upon the Government for protection and succor. Although the 
deepest sympathy was expressed on all hands for their un- 
fortunate condition, no troops were sent to defend them, owing 
to the quarrel between the Governor and the Assembly as to the 
best mode by which the soldiers and the money for their sup- 
port should be raised. The Governor, to state the nature of the 
controversy in a single sentence, urged that a Militia Bill, which 
should enroll as many of the able-bodied men of the Province 
as might be needed, should be passed, and that a tax should 
be levied for their pay and equipment from which the immense 
private estates of the Proprietaries should be exempted; while 
the Assembly contended that the necessary force should be 
raised by a voluntary enlistment, and that loans should be 
issued to raise money, to be reimbursed by general taxation, for 
the maintenance of the troops. For many years this wearisome 
and profitless struggle continued and nothing was done in the 
way of defence of the frontier or to avert the threatened danger 
of invasion. The Governor and the Proprietary party insisted 
that the refusal to adopt his suggestions was owing to con- 
scientious scruples on the part of the Quakers about making 
war, but so untrue was this charge that the Assembly, goaded 
into action by Braddock’s defeat in July, 1755, consented at last 
to exempt the estates of the Proprietaries from taxation, in 
consideration of a gift by them to the Province of five thousand 
pounds, and established a chain of forts from the Delaware to 


215 


Curist CHuRCcH, PHILADELPHIA 





the Maryland frontier along the Allegheny Mountains, gar- 
risoned by a body of volunteers, Provincial troops, who for a 
long time effectually guarded the threatened districts. In this 
controversy the larger number of the member of this con- 
gregation sided with the Proprietary party, having convinced 
themselves that no Assembly in which the Quakers had a 
majority of the votes would, under any circumstances, adopt 
warlike measures. They went so far on this account as to join 
with the Presbyterians, who had suffered most severely from the 
Indian raids after Braddock’s defeat, in a petition to the Crown, 
being the third time in which they had made the same applica- 
tion, asking that Quakers should not be permitted hereafter to 
sit as members of the Assembly. Their action must be attributed 
to a deeprooted delusion on the subject, which then prevailed 
here, and which perhaps the professed principles of the Quakers 
had done much to foster, and to the natural anxiety which they 
felt to prevent the possibility of the recurrence of a neglect of 
the safety of the Province. 

But during the years of danger which threatened their 
safety, when the account from the West told of little but of - 
Indian outrages and French victories and marches eastward, the 
conduct of this congregation was marked by a manliness and 
courage and readiness to make sacrifices for the safety of the 
Province, worthy of all praise as an example, and to which those 
who succeed them here may point with becoming pride. They 
were taught from this pulpit the Christian duty of warfare in 
defending themselves. Dr. Smith tells us that in this crisis he 
preached here no less than eight military sermons, as he calls 
them, and we may be quite sure that in them the duty of defend- 
ing their lives and their homes from a French and Indian inva- 
sion was duly inculeated. We may be also certain from what 
we know of the membership of Christ Church at that time, that 
the men on whom the Governor most fully depended at that 
eritical time for the safety of the Province, were to be found 
among those who gathered here to worship God. The military 
spirit which prevailed in the congregation was so marked that, 
in 1758, at the opening of the campaign of that year General 


216 


Curist CHURCH AND THE PROVINCE OF PENNSYLVANIA 





Forbes, commander of the army in this Province, could find no 
better means of rousing the military ardor of the inhabitants 
than by asking Dr. Smith to denounce here once more the hor- 
rible cruelties which his army was sent to avenge. 

During the eventful years (1740-1756) in which the Prov- 
ince was forced to defend itself from the incursions of the 
Indians to the westward, none of the inhabitants who formed 
social organizations were more zealous and steady in upholding 
the hands of those to whom were committed the safety, honor 
and welfare of the people of this Province, than the members 
of this congregation. Opinions might differ, and doubtless often 
did, among them in regard to the righteousness of the conduct 
of the agents of the Government in their treatment of the 
Indians, but when these savages determined to wreak their 
vengeance by an indiscriminate slaughter of the inhabitants, 
the law which Churchmen invoked was that of self-defence. 
At that time the members of Christ Church succored the dis- 
tressed, inhabitants west of the Susquehanna by timely gifts, and 
they urged the immediate necessity of raising money and men 
to protect them, profiting by the lessons which they had learned, 
as I have stated, from this pulpit as to the clear duty of the 
citizen and the Christian. At that time the special interest 
which the members of this Church could feel as Episcopalians 
in the sufferings of those exposed to Indian assaults was centered 
in a feeble mission of the Venerable Society, of which the head- 
quarters were at Carlisle. But the sympathy exhibited by them 
in this city for the victims of savage cruelty was not bounded by 
any such narrow frontier. Judging from the names attached 
to a petition to the Crown in 1756, praying that hereafter no 
non-resistant Quaker should be permitted to hold a seat in the 
Assembly, the members of this congregation were the most 
determined of those who were willing to undergo any revolu- 
tionary change in government which would guarantee that the 
white population of the Province should be duly protected. 

There were many officers, members and pew-holders in 
Christ Church in the regiments raised by the government of 
the Province for service during the French and Indian wars. 


217 


Curist CHurcH, PHILADELPHIA 





General James Irvine, who was a prominent member of this 
congregation, and is traditionally remembered from his always 
appearing clad in mourning on Good Friday, began his military 
career as an officer in Bouquet’s expedition for the recapture 
of Fort Duquesne, and was during the Revolution an officer of 
high rank in the Pennsylvania Line. Among others, we find 
the well-known names of Colonels Thomas Lawrence, Edward 
Jones and Turbutt Francis; of Lieut.-Colonels Thomas Yorke 
and James Coultas; of Major Samuel McCall; of Captain Thomas 
Bond; of Lieutenants Lynford Lardner, William Bingham, 
Atwood Shute, James Claypoole and Plunket Fleeson. 

It is not to be forgotten that the social position of many 
of the members of this Parish (the united Churches of Christ 
and St. Peter’s) gave them an influence out of all proportion 
with their numbers. It is true, of course, that in the provincial 
era the laymen of this Church were, generally speaking, of the 
Proprietary party, and had supported the war measures of that 
party; but when they found that the government of the Prov- 
ince had become that of a deputy, without whose consent no 
legislation could be enacted, and who was bound in his acts to 
obey the instructions of the Proprietaries in England, and who 
was in no way responsible to the people of the Province for 
them, they joined with other parties in the Assembly in unan- 
imously declaring, in 1763, that pretensions such as these were 
as dangerous to the prerogatives of the Crown as they were to 
the liberties of the people. Proprietary men as they were sup- 
posed to be, they had no hesitation in praying the King, for the 
fourth time, with Dr. Franklin, in 1764, that he would resume 
the government of the Province and that the Proprietary system 
should be abolished. 

The signs of the times became more portentous after the 
enactment of the Stamp Act of 1765, and it soon became ap- 
parent that there would be as much opposition here on the part 
of the Churchmen to Imperial misgovernment, as there had been 
to the arbitrary pretensions of the Governors. Indeed, it is 
hardly worth proving that during these perilous times all classes 
of people in Pennsylvania, resistants and non-resistants alike, 


218 


CHRIST CHURCH AND THE PROVINCE OF PENNSYLVANIA 





protested against the Ministerial measures. The members of 
this congregation, in common with their fellow-citizens of other 
beliefs, remonstrated against the Stamp Act and the Tea Act, 
as well as against the Boston Port Bill and other measures 
intended to punish the town of Boston; they all signed the Non- 
importation and the Non-exportation Agreements; they all peti- 
tioned the Crown to guarantee the right of self-government ; 
they determined to maintain the fundamental rights of the 
colonies; they warned the Ministry that armed resistance would 
be made to further encroachments, and they did not hesitate to 
vote for raising men and money for the defence of the Province 
after the battle of Lexington. Yet with all this, they never ceased 
to hope that some peaceful settlement of the dispute might be 
made and that no violent separation from the Mother Country 
would take place. As the crisis of the Revolution approached, 
the opinions held by the congregation as to the course they 
would take, are best expressed in the letter of their clergy to 
the Bishop of London. In this letter, dated June 30, 1775, the 
clergy of this parish, Messrs. Richard Peters, Jacob Duché, 
Thomas Coombe, William Stringer and William White, join 
with Dr. Smith, the Provost of the College, in saying to the 
Bishop of London, ‘‘All that we can do is to pray for such a 
settlement and to pursue those principles of moderation and 
reason which your Lordship has always recommended to us. 
We have neither interest nor consequence sufficient to take any 
great lead in the affairs of this great country. The people will 
feel and judge for themselves in matters affecting their own 
civil happiness, and were we capable of any attempt which might 
have the appearance of drawing them to what they think would 
be a slavish resignation of their rights, it would be destructive 
to ourselves as well as to the Church of which we are ministers. 
But it is but justice to our superiors, and to your Lordship in 
particular, to declare that such conduct has never been required 
of us. Indeed, could it possibly be required, we are not back- 
ward to say that our consciences would not permit us to injure 
the rights of the country. We are to leave our families in it, 
and cannot but consider its inhabitants entitled, as well as their 


219 


Curist CHURCH, PHILADELPHIA 





brethren in England, to the right of granting their own money ; 
and that every attempt to deprive them of this right will either 
be found abortive in the end or attended with evils which would 
infinitely outweigh all the benefits to be obtained by it. Such 
being our persuasion, we must again declare it to be our constant 
prayer, in which we are sure that your Lordship joins, that the 
hearts of good and benevolent men in both countries may be 
directed towards a plan of reconciliation worthy of being offered 
by a great nation that have long been the patrons of freedom 
throughout the world, and not unworthy of being accepted by a 
people sprung from them and by birth claiming a participa- 
tion in their rights.’’ 

The sentiments frankly expressed in this letter were not 
merely those of the clergy of Christ Church, but it voiced doubt- 
less the opinion of its lay members, as well as that of a large 
circle of friends not of their religious faith, but within the 
sphere of their influence. In a community such as Philadelphia 
then was, it is not easy to overestimate the power derived from 
the common opinion on a momentous question of its foremost 
citizens. Men like William Bingham, Richard Bache, Benjamin 
Chew, John Cadwalader, Gerardus Clarkson, Redmond Conyng- 
ham, Manuel Eyre, Michael Hillegas, Archibald McCall, Charles 
Meredith, Edmund Physick, William Plumstead, Samuel Powel, 
Edward Shippen, Richard and Thomas Willing, never speak in 
vain. These are names as familiar to those who have passed a 
long life in Philadelphia as household words, and those who bore 
them were all members of the congregation of Christ Church. 
This letter to the Bishop of London doubtless reveals that feel- 
ing of mingled defiance and dread with which they viewed the 
approach of the Revolution. 

Of these clergymen of the Church here, it may be said that 
Messrs. White and Duché became afterwards chaplains of the 
Continental Congress, and that Dr. Smith urged, in a powerful 
sermon delivered before Colonel Cadwalader’s regiment of 
Volunteer Associators in this Church, the right and duty of 
armed resistance if the grievances complained of were not 
redressed. At that time (the early period of the Revolution) 


220 


CHRIST CHURCH AND THE PROVINCE OF PENNSYLVANIA 





it is hardly necessary to say that there was no question of inde- 
pendence, for no public man in Pennsylvania, within or with- 
out Christ Church, had advocated such a measure. When the 
time arrived when it was thought necessary by Congress to 
proclaim our independence, no less than three of the signers of 
that immortal instrument, Franklin, Robert Morris and Hop- 
kinson, were found to be pew-holders in this Church. And on 
the very day on which that great charter of a new nation was 
signed, it was agreed by the vestry and clergy of this Church 
that the long-familiar prayer for the King and the Royal Family 
should thenceforth be omitted from the service. In short, in 
no quarter was the action of the Assembly of the State and of 
Congress dissolving our allegiance to Great Britian more loyally 
obeyed than in this Church, to which kings and queens in 
happier days had been loving nursing fathers and nursing 
mothers. 

With the close of the Revolution that direct and peculiar 
influence of Christ Church upon the lay element in Philadelphia, 
which, during the Provincial era, had been so characteristic a 
feature of its corporate life, in a great measure ceased. Whether 
this was due to changes which then brought into power men of 
a very different social position and very different political ideas 
from those who had governed this community in former days, I 
will not stop to inquire. Whatever may have been the cause, 
there can be no doubt in the mind of any student of our history 
that Quakers and Episcopalians, the foremost citizens of the 
Province, however faithful they may have been to the changes 
produced by the Revolution, lost their prestige and political 
leadership in the Commonwealth created by it. 

Thenceforth Christ Church entered upon a new era, and 
devoted herself to the propagation exclusively of that special 
form of Christianity of which she had been the recognized rep- 
resentative here. Under the guidance of that wise, discreet, 
revered and saintly man who was then her Rector and was soon 
afterwards to become the chief pastor of this diocese, she became 
in a very important sense, omnium ecclesiarum mater et caput. 


221 


Curist CHurcH, PHILADELPHIA 





Bishop White, I need not say, was not only a great Church- 
man, but he was a great citizen also. From the stormy days of 
the Revolution, when he taught Congress that resistance to 
oppression is a religious duty; from the day in which in his 
study in St. Peter’s house in this city he outlined a plan for 
the Federal Union of the Church, down to the day when he was 
laid at rest under the chancel of this Church, the great work of 
his life was, so to speak, the naturalization of the order and 
discipline of the Protestant Episcopal Church under its new 
conditions in this country. What measure of success attended 
his efforts it is not my province to speak of, but I may venture to 
affirm that the Church in this country can never be too grateful 
for what she owes to his wisdom and sagacity. He is the great 
link which binds the past to the present. He was the champion 
of all that is true and noble and inspiring in the history of that 
form of Christianity of which he was here the chief minister, 
and to no wiser hands could the great task of adapting that 
historical and venerable form of ecclesiastical polity to our 
present need have been confided than to his. 

I count it as one of the happiest recollections of my youth 
that I should have been permitted to see Bishop White in the 
last year of his life, not robed in his canonical vestments nor 
surrounded by those things calculated to impress a boyish imag- 
ination with the dignity of his position, but walking these streets 
in the ordinary dress of a clergyman of that day. His tall, 
spare figure, his costume, that of a gentleman of the old school, 
the broadbrimmed hat which half concealed his flowing white 
locks, his ample coat, his short clothes, his long stockings and 
buckled shoes, and his stout walking staff—all these things 
made him truly venerable in my eyes and produced an impres- 
sion which the lapse of sixty years has not removed. As he 
passed along, supported on the arm of his grandson, I remember 
that I looked upon him, as I had ever been taught to regard him, 
as the last of the Revolutionary patriots. To those who met him 
and knew anything of his history and character, he was the type 
and exemplar of that pure and lofty doctrine which he had 
preached all his life. His perfect sincerity, his genuine 


222 





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CuHrRIst CHURCH AND THE PROVINCE OF PENNSYLVANIA 


simplicity, his boundless charity of act and opinion towards 
those who differed from him, caused him to be recognized, as was 
well said by a distinguished divine of another communion than 
his, as ‘‘truly the Bishop of us all.’’ 

With such a history and with such personages serving as 
illustrations of it, Christ Church is not merely a temple where 
men have met during the last two hundred years to worship God 
after the manner of their fathers, but it is also one of the 
brightest jewels in the mural crown of this godly city. Here 
men have been taught during all that long period, not merely 
their duty to God, but also to consecrate the service of their 
lives to the welfare of their fellow-men, and especially to that 
of our own community and Commonwealth. As we recall the 
names of its members who in times past, amidst trials and 
obstacles of all sorts, have done their duty, while doing the State 
some service, may we emulate their example, never failing to 
heed the voice of God and our country when it calls upon us 
for work and self-sacrifice. 


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The Source of His Power 


Of the multitudes who for two centuries and more have 
been bred and fed spiritually here, it is natural and right that 
one should stand out pre-eminent, ‘‘first in the hearts of his 
countrymen.’’ Washington towers so above his fellows in worth 
and work that the average pilgrim asks first, if not alone, to 
see the Washington Pew. 

Innumerable spots with which he was more or less inti- 
mately identified claim the reverent attention of all hero wor- 
shippers. Next to Mt. Vernon there is no place where he lived 
more fully than here in Philadelphia; and no building here 
meant so much to him as that in which during the seven years 
of his residence as the Chief Executive of the Nation he regu- 
larly kept rendezvous with his God. 

Artists and others have made us familiar with the details 
of his frequentings of these courts. Perhaps the most vivid 
picture was drawn by Dr. 8. Weir Mitchell in his entertaining 
volume, The Red City. The deep and vitalizing significance of 
the memories awakened here mean much to many. 

One and another of his anniversaries are regularly ob- 
served by patriot groups. The Pennsylvania Society of the 
Sons of the Revolution celebrate his Going into Winter Quar- 
ters at Valley Forge on the Sunday nearest to December nine- 
teenth each year. With elaborate decorations, festival music, 
with friends representing other orders, preceded by their 
Color Guard, who reverently dip the handsome standards at 
the altar before and after the ceremonies, the dignified body 
kneels in the historic pews, rises to unite in singing the 
national hymns, sounds Taps on the bugle after the reading 
of the Roster of the dead for the year, and hears an interpreta- 
tion of the character of Washington and its continuing sum- 
mons. It was on such an occasion in 1909 that the Rector 
delivered the following discourse: 


227 


Curist CHurcH, PHILADELPHIA 





“Strengthened with all might, according to His glorious power, 
unto all patience and longsuffering with 
joyfulness.’’—Col. i : IT. 


This hallowed fabric has been associated with various 
epcchs in the life of the people of this land. In the days of 
the founders of this commonwealth, and a century later in the 
period of the Revolution, and again (after the lapse of nearly 
a second century) during our Civil War, great principles found 
advocacy here, great movements received impetus and direction 
here, and here men of leadership caught inspiration and guid- 
ance. The spirit of God has poured into and issued from this 
sanctuary with purging and constructive power in political and 
civil affairs, in ecclesiastical and religious interests, and in 
social movements, as well as in the inner reaches of personal 
character. ‘‘Lest we forget’’ it is indeed well to revive the 
memories of such a national fount of influence. In welcoming 
the Sons of the Revolution on this biennial pilgrimage you will 
permit me to say that it is a peculiar gratification to have 
such a group of mindful citizens gather here in commemora- 
tion of such a significant revolutionary event as the Going 
into Winter Quarters at Valley Forge. Let us utilize the op- 
portunity to the real profit of this ‘‘land where our fathers 
died.’’ 

The text chosen not only voices a godly admonition of uni- 
versal cogency that in order to walk worthily men individually 
and collectively may be, nay, must be, strengthened with all 
might, according to His glorious power, unto all patience and 
long suffering with joyfulness. But when read with a recollec- 
tion of the writer and his experiences the vigorous sentiment 
seems to me to furnish the indispensable key to the true inter- 
pretation of the signal event we would recall this afternoon. 

As you run down the bede-roll of the historic leaders of 
men, can you indicate any one of wider, nobler and more en- 
during influence in human affairs than Paul of Tarsus? And 
what was the essential secret of his conquest of kingdoms 
within himself and among his followers, contemporary and of 


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generations since? He lets us into it a little in our text; it is 
worth thinking about briefly, by way of introduction. Every 
man of power is fired by some consuming passion. With St. 
Paul it was not fear, nor yet greed of any sort, but love—such 
love as enabled him to sing, as none else ever sang, that match- 
less rhapsody in I Cor. 13. A virile, manful, mastering, ador- 
ing devotion to his personal Lord and Saviour, Jesus Christ. 
And in this age, which is perhaps over fond of analytical criti- 
cism, it is instructive to note how this informing and energiz- 
ing passion of St. Paul expanded, until it reached its climax in 
claiming the martyr’s crown. 

We can trace the gradual development of it as we read in 
their historical order those self-revealing epistles of his, which 
because of this very characteristic have been happily styled 
his ‘‘love-letters.’’ Each in its place is, as it were, a milestone 
in the progress of the unfolding and the illumination of his 
love of God. For while the Christ vision that flashed upon him 
on the Damascan highway won at once and completely the full- 
flamed ardor of his whole being; yet that engrossing love de- 
veloped, through recognizable stages, to a complete comprehen- 
sion of its object—the adorable person of Jesus Christ. A pene- 
trating student of the inspired writings has bidden us note 
how that Christ was to him first the object who is coming, 
then the object that is already in the soul, then the object that 
gives strength for the world, and, lastly, the object which has 
glorified the things once deemed insignificant and trivial; and, 
he adds, this history of love’s enlargement in Paul is identical 
with the history of its enlargement in you and me. 

We cannot here attempt to even outline the several steps 
in this development in St. Paul. We are concerned here and 
now simply to have you observe the third stage in it, and to 
mark that, paradoxically enough, its birthplace was within the 
walls of a prison. It was there, bound and walled in, that 
there came to him not the crushing sense of personal defeat, 
nor numbing despair over the cause of which he was the leader, 
but, on the contrary, a larger and truer realization of Him 
with whom he was in love. As if by an opening in the heavens 


229 


Curist CHURCH, PHILADELPHIA 





there was revealed to him a wider empire of the Son of Man. 
He was no longer merely the King of saints; he was the King 
of kings—the Head of principalities and powers. All kingdoms 
were Christ’s kingdoms; all history was Church history; all 
events among the nations were events in the sphere of religion. 
He began to trace His hand in the powers called natural—in 
the field of politics, in the arena of war, in the domain of 
literature, and in the forum of human eloquence. There 
dawned upon him the conviction that if Christ was the Head of 
the State, then in the service of the State, a man might well 
feel that he was performing mission work. The politician in the 
very pursuit of his politics, the senator in the very exercise 
of his art, the soldier in the very act of defending his country, 
might claim to be evangelists. Such (as Dr. Mathewson re- 
minds us) was the enrichment that came to St. Paul through 
the apparent calamity of his imprisonment, and that discloses 
itself in the letters he wrote from his cell, and that explains 
and is illustrated by the dauntless demand he makes upon the 
Colossian disciples to walk worthily, ‘‘strengthened with all 
might, according to His glorious power, unto all patience and 
long suffering with joyfulness.’’ 

And this is not an isolated outburst of exceptional emotion. 
Those prison letters are full of this energizing confidence; ‘‘in 
nothing terrified by your enemies.’’ ‘‘I ean do all things 
through Christ which strengtheneth me.’’ ‘‘The things which 
happened unto me have fallen out rather into the furtherance 
of the gospel,’’ and more in similar vein. There is not a note 
of despair through them all; not even of blind resignation, nor 
yet of weariness nor complaintfulness; nor, on the other hand, 
is it the unreasoning pugnacity of the wild enthusiast; it is 
rather the absolute trust in Him he loves; confidence that His 
strength will be made perfect in weakness, and that He who is 
able to do exceeding abundantly above all that we ask or think, 
according to the power that worketh in us, will eventually 
present to himself a glorious church not having spot or wrinkle 
or any such thing. 


230 


THE WASHINGTON SANCTUARY—THE Source or His Power 


And so the apprehension and jailing of the Apostle, which 
in the world’s opinion doubtless was at the least a discrediting 
calamity to him, and a staggering blow to the timid Christian 
society, proved the rather ‘‘according to his glorious power,’’ 
an occasion of spiritual growth to the man personally ; and yet 
further by the contagion of his example an unwonted zeal and 
consecration spread from heart to heart, until the whole group 
of the faithful instead of dwindling into leaderless inefficiency 
rose up ‘‘according to his glorious power’’ and preached the 
glad tidings of the kingdom as never before. The story of the 
evangelization of that generation reads like fiction—save that 
truth is ever stranger than fiction. And the secret of those 
wonderful missionary results was just this; that the young 
Church was not content simply to send out an occasional minis- 
ter and to take an infrequent collection for him, but each and 
every disciple went out and exhausted his every faculty in 
sharing the good news of Christ crucified and risen. The test 
of a man’s Christianity was his sacrifice in winning others; 
and the indomitable apostolic prisoner was the personality that 
animated them to it. Crush the pungent plant and the odor 
permeates the house. As ever, man’s extremity was God’s 
opportunity. And in due course the man and the cause won 
out. 

Brethren, we need more of this Pauline spirit in the re- 
ligious life of America today. Is spiritual leadership amongst 
us imprisoned? Does the sacred cause seem threatened at times 
with suppression or enfeeblement? Then watch for the hidden 
workings of God himself, and utter yourself in completer devo- 
tion. Is there talk of the alienation of the masses from the 
churches, of the estrangement of scholars because of the con- 
tradictions of science and eriticism, of the lack of candidates 
for the ministry, and other sinister omens? Then lift up your 
eyes unto the hills from whence cometh our help, and fail not 
to note the movings of the Omnipotent Spirit. As Advent 
reminds us, Christ is coming in richer measure into all depart- 
ments of human life; and organized Christianity is more effec- 
tive than ever as the agency to bring him near. Cynicism is an 


231 


Curist CHURCH, PHILADELPHIA 


anachronism today. Materialism is out of date. The observed 
characteristic of this twentieth century is its idealism. There is 
a revival of philosophy amongst us; men are recognizing that 
analysis is not all; Jesus is at the very heart of the growing 
democracy; men of brains and force are finding fullest play 
for all their faculties in the quests of His kingdom; a new zeal 
and a richer consecration are ennobling life. 


Loud mockers in the roaring street 
Say Christ is crucified again; 

Twice pierced His gospel-bearing feet, 
Twice broken His great heart in vain. 


I hear, and to myself I smile, 
For Christ talks to me all the while. 


And the call to you and me, as inheritors of the past, is to 
walk worthily, ‘‘strengthened with all might, according to His 
glorious power, unto all patience and long suffering with joy- 
fulness.’’ 

This Pauline spirit which we have been considering fur- 
nishes, as I see it, the true interpretation of that which is so 
eminently worthy of commemoration in the experiences at 
Valley Forge. If one stops to inquire why you have chosen 
this incident out of the many notable revolutionary events as 
the one on the anniversary of which you are to make your 
reverent pilgrimages to this shrine, it is scarcely convincing 
to say that it most readily suggests a jubilant holiday; for 
surely the popular thought of that bleak camp is chiefly con- 
cerned with the memory of its grim and terrible sufferings, 
marking the low tide of the colonists’ cause; nor is it satisfying 
to explain that its choice is due to the fact that the scene was 
located in Pennsylvania, for how many other memorable inci- 
dents, martial victories, legislative triumphs, epochal trans- 
actions, dates associated with the great leaders, fall within 
Pennsylvania’s noble record? Nor will anyone be content with 
the prosaic excuse that the anniversary occurs at an opportune 
season in the year. Certain great historic events repeat their 


232 


THE WASHINGTON SAancTuARY—THE Source or His Power 


ewn story, as it were, automatically, each recurring year; and 
the heart of the people catches and responds to their message 
unaided. Others, of equal or surpassing consequence, have 
their real import so veiled with distracting circumstances as 
to call for interpretation if sueceeding generations are to feel 
their thrill and translate their lessons into present patriotism. 
It is so with Valley Forge. And I congratulate you upon hav- 
ing selected it to be thus signalized by your festival service. 
For it has a meaning far too precious to be forgotten, and 
presents a challenge far too vital to be missed as years roll by. 
In a very real sense the great commander of our disor- 
ganized little army was there bound and shut in, as truly as 
was St. Paul in his prison; and the glorious cause he headed 
was then to all appearances well-nigh hopeless. Yet there was 
in him such an abiding conviction that the Almighty himself 
was back of the uprising, and such a devout trust that how- 
ever ‘‘God moves in a mysterious way His wonders to per- 
form,’’ yet He was then and there patiently working His 
purpose out, that his loving loyalty never faltered and his 
leadership became resistless)5 And how amply did the issue 
justify him! 
‘ The picture of it all has been drawn by many a pen. It 
glows from the page of both history and fiction. Right vividly 
was it sketched in the centennial oration by Henry Armitt 
Brown, which, by the way, ought to be reprinted. Recall its 
chief features. The close of 1777 marked the gloomiest period 
of the Revolution. The novelty of war had gone, and its 
terrors became awfully familiar. Fire and sword had devas- 
tated some of the best parts of the country; its cities were 
ruined, its fields laid waste, its resources drained, its best blood 
poured out in sacrifice. The strife now had become one of 
endurance, and while liberty and independence seemed as far 
off as ever, men began to appreciate the tremendous cost at 
which they were to be purchased. The capture of Burgoyne 
had, after all, been only a temporary check to an unexhausted 
enemy. While a few hundred ill-armed, half-clad Americans 
essayed to guard the Highlands of the Hudson, a well equipped 


233 


Curist CHURCH, PHILADELPHIA 





garrison several thousand strong lived in luxury in the City of 
New York. The British fleet watched with the eyes of Argus 
the rebel coast. Rhode Island lay undisputed in their hands; 
Georgia, Virginia and the Carolinas were open to their in- 
vasion, and as incapable of defence as Maryland had been 
when they landed in the Chesapeake. Drawn upon for the 
army, the sparse population could not half till the soil, and the 
savings of laborious years had all been spent. The improvised 
money was nearly valueless. Want began to be widely felt, 
and the frequent proclamations of the British, accompanied 
with Tory intrigue and abundant gold, were having effect. To 
some, even the wisest, the case was desperate. 

It was at such a time, and after the bitter disappointment 
of Germantown, while the invading army, 19,500 strong, of 
veteran troops, perfectly equipped, freshly recruited from 
Europe and flushed with victory, took possession of the chief 
city of the new nation, that Washington with his eleven thou- 
sand half-clothed, half-armed, hungry Continentals, led his 
straggling troops, chilled on the frozen ridges of Whitemarsh, 
through the valley in the blinding snow to unimagined priva- 
tions on the inhospitable slopes of Valley Forge. No martial 


music keeps time to their weary steps, no welcoming salute greets _ 


them, none save the dull tramp of their bleeding feet on the 
sharp earth. In the cheerless forest they must seek refuge. 
Perils soon assault them, more threatening than any they have 
yet encountered. Trials that rarely have failed to break the 
fortitude of men await them there. False friends shall endeav- 
or to undermine their virtue, and secret enemies to shake their 
faith; the congress whom they serve shall prove impotent to 
provide for them; and their country herself seem unmindful 
of their needs; disease shall infect their huts by day, and 
famine stand guard with them through the night, the while 
the pitiless storms of winter shall beat upon them. Until within 
the six months of the encampment 3000 should perish—an im- 
pressive register, when it is recalled that in the twenty-six 
principal engagements of the entire Revolution the number of 
killed and wounded was but some 9000. 


234 


THe WASHINGTON SANCTUARY—THE Source or His Power 


And what shall be said of him who bears on his heart the 
weight of it all? With characteristic foresight he has selected 
this wilderness retreat. Turn to him in his simple headquar- 
ters, his brain and hand never at rest, his pen ever flowing with 
unflagging sagacity ; now counselling with Green how to clothe 
and feed the men; or with Steuben how to reorganize the 
service; now writing to Howe about exchanges, or to Living- 
ston about the exchange of prisoners, or to Clinton about sup- 
plies, or to Congress about enlistments or finances or the French 
alliance; opposing foolish and rash counsels today, urging 
prompt and vigorous policies tomorrow; now calming the 
jealousies of the Congress about enlistments or finances or the 
French alliance; now answering the complaints of the civil 
authority, and now those of the starving soldiers, whose suffer- 
ing he shares; and by his valiant cheer heartening both; over- 
coming with steadfast rectitude the intrigues of such enemies 
as the Conway Cabal; bearing criticism with patience and 
ealumny with dignity, and, lest his country ‘should suffer, 
answering both only with plans for her defense, of which 
others are to reap the glory; guarding the long coast with 
ceaseless vigilance, and watching with sleepless eye a chance 
to strike the enemy in front a blow; a soldier subordinating 
the military to the civil power; a dictator as mindful of the 
rights of Tories as of the wrongs of Whigs; a statesman com- 
manding a revolutionary army; a patriot forgetful of nothing 
but himself; this is he whose extraordinary virtues only have 
kept the army from disbanding, and saved his country’s cause. 
Such was George Washington at Valley Forge. Such a char- 
acter and career illustrate: 


That rare track made by great ones, lone and beaten, 
Through solitary hours, 
Climbing past fear and fate and sin, iron-eaten, 
To godlier powers; 
A road of lonely morn and midnight, sloping 
O’er earth’s dim bars; 
Where out at last the soul, life’s pinnacles topping, 
Stands with the stars. 
235 


Curist CuurcH, PHMADELPHIA 


Of him it would seem the poet speaks who sings: 


One thing makes the years its pedestal, 

Spring from the ashes of its pyre, and claps 

A skyward wing above its epitaph— 

The will of man willing immortal things. 

The ages are but baubles hung upon 

The thread of some strong lives, and one slight wrist 
May lift a century above the dust. 


How like St. Paul in prison he was! And do we not miss 
the secret of his exalted character and influence in such sur- 
roundings, unless we trace it, as in his elder Christian brother 
and prototype, to his comprehending love of God; his calm 
recognition of the hand of Providence in history; his unswerv- 
ing confidence that all the while these very trials were being 
divinely used as the implements with which to construct the 
ark of human liberty ? 

There were more than earthly powers in motion that dread 
winter; influencing Frederick of Prussia to forbid troops 
hired in the other German States to cross Prussian territory 
to serve the English in America, and impelling French and 
even German and Polish officers, too, to volunteer for service 
in our army. He is short-sighted, indeed, who discovers not 
the hand of the Over Lord operating diverse agencies there 
and here, through that dreary testing time, till with the coming 
of spring the wavering populace was roused to renewed 
resistance by the barbarities of the Hessians, the crude govern- 
ment was reanimated by the alliances Franklin had won 
abroad, and the little army had been drilled and compacted 
into a formidable body of veterans. To the great commander 
there, in the camp woods, at night, alone, kneeling in the snow 
in communion with his heavenly Father (to whom the welfare 
of the human brotherhood is ever dear), visions of hope were 
not lacking. Can we doubt but that he saw the cause in which 
he was enlisted, as the cause of the very Christ himself; and 
that he caught at least distant glimpses of how the King of 
kings was guiding it to His splendid goal? And so was he 


236 





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THe WASHINGTON SANCTUARY—THE Source or His Power 


‘“‘strengthened with all might, according to God’s glorious 
power, unto all patience and long suffering with joyfulness.’’ 

Thus interpreted, brother men, Valley Forge becomes a 
veritable epic written in heaven, and enacted heroically in that 
rugged amphitheatre. And so does it come to us, in this year 
of grace, on this its one hundred and thirty-second anniversary, 
oh, so worthy of our reverent commemoration in this holy 
place. | 

And as thus we recall it all how the challenge summons 
us to perpetuate, with that self-same spirit of Paul and Wash- 
ington, the priceless blessings thus won and enshrined in this 
American commonwealth. Eternal vigilance is the price of 
liberty. The days of prosperity have been more destructive to 
the nations of earth than have the days of adversity. It is 
possible to prove but the degenerate offspring of heroic sires; 
vainly vaunting our descent, garnishing the tombs of historic 
patriots, and with petty captiousness stoning their present suc- 
cessors in civic affairs. A commercialized generation, which 
(as Prof. James caustically asserts) is scared to death of 
poverty, may be so tainted with lawless greed that its very 
legal advisers may succumb to the temptation to exhaust their 
abilities to get around the constitution that favored industries 
may inordinately fatten. We may be so engrossed glorying in 
our splendid inheritance of civil and religious freedom and 
universal suffrage that we shall be dangerously deaf in a 
regime of multiplying corporations to the current demand, 
for an equitable sharing of industrial prosperity; as Justice 
Grosscup phrases it, that what men individually contribute 
from year to year shall be made to tell, in an advancing indi- 
vidual share, in what the country is achieving from year to 
year. A society with an insatiable thirst for pleasure and 
luxury may debase its hard-won liberties into self-indulgent 
license, and reel from the stage in enervating sensualism. 

. It is the Christian optimist cherishing the reasoned con- 
viction that this grey world is steadily being won to Christ 
who yet discerns such signs of the times, and who summons 
contemporary patriots, as they love these beautiful flags, to 


237 


Curist CHurcH, PHILADELPHIA 





rally to their defence. For surely we long to keep the Anglo- 
Saxon peoples continuingly meet for the Master’s use on this 
planet. We glance backward, and note how He has been 
advancing human civilization by utilizing first one race and 
then another—the Hebrews with their genius for religion, the 
Greeks with their philosophies, and the Romans with their 
law and order—and how that when each has made its contribu- 
tion he has ushered in its successor. We rejoice as we dwell 
upon the rich record of what he has permitted the English- 
speaking folk to add. But it behooves us to face frankly the 
question: Is our type of civilization destined to be the ultimate 
—even in this continent? Contemplating our enormous immi- 
gration, may we not well ask: Which is to be the next dominant 
race? Oriental, African, or what? At least there is somewhat 
we can do to extend the lease of our own cherished type. 
Meditating thus, we hail every indication of a waning 
insularity, and of a growing conception not merely of our 
national but of our racial oneness and destiny. Herein lies 
for me the suggestiveness of such a study of the revolutionary 
period as our fellow townsman, Mr. Fisher, gives us in his 
recent history; matching, in its magnanimous comprehension 
of the British viewpoint, the valuable English work of Mr. 
Trevelyan, in which he tells the story with such eminent fair- 
ness to us. Such books are significant as revealing how happily 
the prejudices born of that conflict are melting into mutual 


understandings and promiseful sympathies. And that may 
realize that this breadth of view is not “confined to a sal 
sroup of savants, let me, in closing, quote to you an extract 


from a primary textbook used in teaching history to school 
children in England. Concerning the reign of George III, it 
runs thus: 

‘‘In the eighteenth century there were born two boys, 
both of whom were christened George in the lands ruled by 
English kings. One was born of German parents; he married 
a German wife, and all his life was German in his ideas. He 
was George, the grandson of George II, who came to the 
British throne in 1760. The other boy was born in the British 


238 


THE WASHINGTON SANCTUARY—THE Source or His Power 


colonies in America. He was of good English family, he had 
a good English education, he became a gallant officer in the 
British Army, and he was all his life full of English ideas of 
liberty, independence and self-government. The name of this 
George was Washington. He was the greatest Englishman born 
in the eighteenth century, and he was not the less an English- 
man because he was born in the British Colonies in America. 
The two boys grew up to be men. The German George became 
king of Britain; the English George was one of his loyal 
American subjects. The king, who was obstinate and proud 
and who had ministers who were false to English ideas of 
liberty, said that they would compel the American colonists to 
pay taxes without asking their consent. The English in Eng- 
land obeyed their stubborn King George, although all their 
ablest and wisest statesman—Chatham, Pitt, Fox and Burke— 
were opposed to the war. At last the German George was 
beaten and the English principles triumphed when George 
Washington became first President of the American Republic. 
But we lost America, and America lost Britain.’’ 


Yes, the English-speaking peoples are to realize afresh 
their solidarity; and, please God, they are yet to fulfill a noble 
mission on earth. And we, here in this western continent, in 
great-visioned harmony with them, and with a wide sympathy 
with all of every tongue who are of the brotherhood of man, 
have yet chapters of unequaled dignity to add to our brief 
but wonderful record as a nation—Jf you and I, and all who 
enjoy the surpassing advantages of this land of the free, shall, 
each in his place and measure, respond to the challenge of the 
heroes of Valley Forge, and attack the problems of the present 
in the reverent and resistless spirit of St. Paul—‘‘strengthened 
with all might, according to his glorious power, unto all pa- 
tience and long suffering, with joyfulness.’’ 

Does the message fall lightly from the professional 
preacher? Then may it grip us when it comes from unexpected 
lips. A young foreigner from heathen China, studying our 
science and civilization in the local university, was asked in a 


239 


Curist CuurcH, PHILADELPHIA 


public meeting recently what in his judgment was the present 
need of his vast country. He began by enumerating four re- 
forms affecting the material conditions there, and then he said: 
‘‘After these sanitary and educational, social and industrial 
reforms have been effected, I can see that my people will still 
be the same interiorly; and in the last analysis the essential 
need is that they should be transformed; and this necessary 
transformation can be effected only by some great enthusiasm 
that shall be both constructive and enduring; and, my friends, 
I am persuaded that the one Object that can and will supply 
such a saving enthusiasm is Jesus Christ.’’ 


In the beauty of the lilies Christ was born across the sea, 
With a glory in His bosom that transfigures you and me. 
As He died to make men holy, let us die to make men free, 
For our God is marching on. 


240 


SIDELIGHT ON BisHop WHITE 


An Gnusual Sidelight on Bishop bite 


By THE Rev. JAMes A. Montcomery, D.D., 
His GrEAT-GREAT-GRANDSON 


C)* SUCH an occasion as this, the centenary of a noble 
philanthropy (the Institution for the Deaf), there are 
many causes inspiring our interest. There is a vital pride in 
the years lived and the accomplishments achieved, along with 
the confidence that what was undertaken in a small way a 
century ago has fulfilled the purpose of the founders, while 
a future of unlimited bounds still opens before you. There is 
the interest of the professional, the student of his science, who 
takes opportunity to review the development of the past hun- 
dred years in the work among the deaf and dumb, of which 
history the story of this institution is a constant index. And 
then there is the sheer worth of studying what our ancestors 
wrought, of giving due credit to the founders, of weighing their 
zeal and faith and love in the days of small things and many 
obstacles. The conceit of our modern strenuousness and effi- 
ciency blinds us to the merits of the past. The success of our 
amazing machinery makes us impatient of the plodding ways of 
the fathers. In our great corporations we mark the welding of 
the units in one harmonious whole; the individual, whether he 
be a ‘‘hand’’ or a member of the corporation, sinks out of 
sight. In this day of vast population and intensive activity 
it is the mass result alone we observe, personalities sink in 
proportion. 

But when we turn our eyes back to ancient Philadelphia 
personality stands forth more clearly. We recall some of the 
great names which have distinguished our city, down from 
William Penn and through the generation of Benjamin Frank- 
lin until we reach the increasing number of scientists, lawyers, 
divines, educators, philanthropists, who graced Philadelphia a 
century ago. Most of those men were no greater than men who 
live among us today. But in the smaller community in 1790— 
the city numbered about 24,000 souls—the individual who made 


241 


Curist CHuRCH, PHILADELPHIA 


himself worthy stood forth more prominently than he would in 
the larger mass. And in those days of beginnings there was 
a field of enterprise and invention which was to be discovered 
and operated by brave and discerning souls. The units of 
society, of religion, of education, of philanthropy, were then 
established which lie as the cornerstones of our modern vast 
organizations. | 

We recall spontaneously the leaders of the Colonial and 
Revolutionary periods and the political masters who forged in 
this city the Declaration of Independence and the American 
Constitution. There followed what seems to be, in the histories, 
a drab age in which democracy was slowly and painfully work- 
ing out its experiments of a new nation and a new society. It 
was a dreary springtime, but the seeds were being sown of 
which we reap the harvest. The return to nature, in which the 
colonists found themselves, bent their energies to its conquest, 
and so America boasts of its material inventiveness which has 
subdued the plains and mountains of our empire and bound, 
since Franklin, the spirits of the air. 


And as well on the social side of life there was the dogged 
determination to meet the problems of humanity. Separated 
from Europe, with a sense of responsibility for independent 
solution of social questions, we find the citizens of old-time 
Philadelphia taking up without demur their heavy tasks. Then, 
as now, it was not the mass of the people who wrought but 
the earnest and intelligent few, rendered the more conspicuous 
because they were few and pioneers, men of faith and vision 
when there was no precedent. It appears to the reader of the 
history of those days that a big man then worked at many 
big jobs, because there were few to work at them, while the 
big man today must be content to labor at one alone. At all 
events those who shine forth from those past pages are not 
diminished in luster through comparison with us moderns for 
zeal and industry and solid effectiveness. 

William White, whom you celebrate as the founder of 
this famous institution, is an example of the many sided activi- 
ties which characterized the eminent men of our colonial and 


242 


SIDELIGHT ON BisHop WHITE 





early national days. His life covers the latter half of the 
eighteenth century and the first third of the nineteenth. His 
father was a typical émigré to the Colonies, the son of a 
father of good family who had dissipated his fortune. Com- 
ing to Maryland as a bound apprentice, he rose through 
his own efforts and probity to a position of affluence and 
standing in colonial society. He removed later to Phila- 
delphia, then the metropolis of the Colonies. He was a mem- 
ber of the first board of trustees of the College of Philadelphia, 
now the University of Pennsylvania. 

His son William was born March 24, 1747, old style, cor- 
responding with April 4, 1748, new style. He attended the 
lower schools of the College of Philadelphia, and then entered 
the collegiate department, from which he graduated after three 
years in 1765, gaining from his Alma Mater the degrees of 
bachelor of arts and master of arts and later the honorary 
degree of doctor of divinity. His mind was naturally of a reli- 
gious bent, and the next five years were spent in theological 
studies. These were of the solid kind which was the rule in 
those days, and while they appear to have been pursued with- 
out masters he so equipped himself that as a scholar he obtained 
first rank in the church of his attachment. 

As he was a member of the Church of England, it was 
necessary for him to proceed to the mother country for Episco- 
pal ordination. He sailed thither in 1770 and remained there 
nearly two years, receiving ordination as deacon and _ priest. 
He records his meeting with many eminent men, including 
Samuel Johnson and Oliver Goldsmith. On his return home 
he was elected an assistant minister of Christ Church, which 
parish also included St. Peter’s Church, the rector being Dr. 
Richard Peters and the senior assistant the Rev. Jacob Duché. 
In 1774 he became a trustee of the college, which, later con- 
stituted as the university, he served until his death; he once 
missed election as its provost by a single vote. 


The approach of the Revolution was a testing time to many 
hearts and consciences. For the Church of England clergy it 
raised the question of the oath of allegiance they had taken to 


243 


Curist CHURCH, PHILADELPHIA 





the King as the secular head of the Church. Jacob Duché 
served as the first chaplain of the Continental Congress, but 
later changed his mind, and after Howe’s evacuation of the 
city went back to England and was attained by Congress. Most 
of the Anglican clergy followed a similar course. For a time 
during the Revolution there was not one of them left in Penn- 
sylvania except William White. He reasoned it out that the 
principles of the settlement of 1689 qualified such an oath, and 
he threw in his lot with the Colonies, first in their protests and 
later in their revolt. He never wavered in this resolution, and 
in his decision he became a tower of strength to the patriotic 
cause and also to his own Church when it had to shake off its 
ecclesiastical attachment to the Church of England and stand 
by itself as an American Church. 

With the entrance of the British into Philadelphia in 1777, 
White withdrew to the family seat in Maryland. While on the 
way he was overtaken by a courier from the Continental Con- 
gress, which had fled to York, Pa., in the darkest days of the 
war, when Bourgoyne was on his advance. White was sum- 
moned to serve as chaplain of Congress. Without hesitation he 
turned his horse’s head and proceeded to York, where his 
official connection with the Continental Government began. 
When the British evacuated Philadelphia in 1779, White fol- 
lowed the Continentals a few days after their reoccupation of 
the city. Duché, who had become rector of Christ Church, had 
escaped to England, and the parish elected White as its rector. 
His service as rector of the united parishes of Christ Church 
and St. Peter’s, which included also the later foundation of 
St. James’s Church, lasted till his death, a period of fifty-seven 
years. 

As rector of the Episcopal parishes of the city he became 
at once one of its leading ecclesiastics. Washington, Franklin, 
Robert Morris, his brother-in-law, and many another worthy 
bowed their heads during his prayer and sat under his sermons. 
He came into social and official contact with all the notables 
of the day, and his personality, invested with his sacred office, 
made him at this early age of 32 one of the leading citizens of 


244 









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A NEAR-BY TENEMENT COURT 


SIDELIGHT ON BisHop WHITE 





the town. An advantage gained so early in years only accu- 
mulated in time, and when the days of storm and stress were 
over and he gained patriarchal age, he became perhaps the 
foremost citizen, honored for himself and as the link with the 
honored past. 

But his days of greatest activity lay before him. To his 
wisdom and constancy of character was due the establishment 
of the Protestant Episcopal Church as an autonomous body. 
Upon election by the Church of Pennsylvania he went to Eng- 
land and was consecrated bishop in 1787. From that time on 
he was practically or actually the ranking bishop of his Church, 
holding this office while remaining rector of those united 
parishes. His statesmanlike achievements in his Church are a 
matter rather of ecclesiastical interest. It may be noted that it 
was due very largely to his principles that the Episcopal 
Church established for itself a democratic form of government 
which made it congenial to Americanism. It was this clergyman, 
rector of the three Philadelphia parishes, presiding officer of 
his communion in the country, preacher and pastor and the- 
ologian, who took his full share in the philanthropies for which 
our city has always been famous. That his charity was genuine 
is shown by the fact that in two summers of pestilence which 
raged in the city he remained at home—when all who could 
fled—to minister to his flock. 

The list of his official connections with the philanthropies 
of Philadelphia apart from ecclesiastical ones is surprising. 
We may not think of the duties devolved upon him as purely 
ex officio out of respect to his office as bishop. In those pristine 
days of the Republic bishops as such were feared or disdained. 
Nor was he a seeker of public honors; his natural characteristic, 
or even fault, was an excessive modesty. In fact, unlike many 
of us clergy, he shunned general public occasions, and he records 
that only three times did he agree to preside at a general public 
meeting, namely at the establishment of the Colonization 
Society (which resulted in the establishment of the Liberian 
Republic), at a meeting in behalf of the Greeks in their revolt 
against the Turks in 1823, and at another in behalf of the 


245 


Curist CHurRcH, PHMADELPHIA 


rights of the Indians. In 1827 Bishop White writes that he 
was president of the following societies, almost all of which 
exist to this day: The Philadelphia Dispensary and the Penn- 
sylvania Prison Society, since 1786; the Magdalen Society (now 
the White-Williams Foundation) and the Sunday School 
Society (undenominational), since 1800; the Provident Society, 
since 1824; the Philadelphia Bible Society, the first of its kind 
in the country, as its president from its inception in 1808; and, 
finally, the Pennsylvania Institution for the Deaf and Dumb, 
which he served as its first president. His name, which he had 
earned, doubtless lent prestige to these undertakings, but I 
judge that the records would show that he served them all with 
his wise counsels and wide influence. Known as the ‘‘Father 
of the Church’’ in his own communion, he was the patriarch 
of the charities of the City of Brotherly Love. 

He presided at the first meeting, April 12, 1820, which led 
to the establishment of this. institution. At the next meeting, 
April 20, he was elected president and continued as such until 
the day of his death in 1886. On June 15, 1824, he delivered the 
address at the laying of the corner stone of the institution’s 
building at the northwest corner of Broad and Pine Streets, 
the structure still so well known to all Philadelphia. It is of 
interest to note that along with this man who had obtained 
distinction in the Christian community was associated one who 
gave the institution its first impetus, a certain David Seixas, 
‘‘a humble Israelite,’’ as he is called in the history of the cor- 
poration. 

Your superintendent has communicated to me a story of 
Bishop White which links him personally with the work among 
the deaf and dumb. It may be worth retelling. One day at 
Fifth and Market Streets he found a boy engaged in making 
sketches on the pavement with the hope of gaining a few pen- 
nies from the onlookers. The bishop took an interest in the lad, 
whom he found to be deaf and dumb. He had him transferred 
to the newly founded institution, where the lad’s name appears 
in its second annual report. Whence the boy had come he could 
not tell; he had left his home with no knowledge of names and 


46 


SIDELIGHT ON BisHorp WHITE 


verbal communication. But he drew persistently the scenes of 
his early memories, and finally chance visitors to the institu- 
tion who looked at his drawings were able to identify his home 
and parentage. He was an orphan child, born on the Ohio, at 
Steubenville. The boy grew up, and the generosity of the 
institution gave him the best education possible in his art. He 
studied under George Catlin and Bridgeport, the miniature 
painter. He became an early adept in the recently discovered 
art of lithography and was unexcelled in that field in this part 
of the country. His name was Albert Newsam, which name may 
still be found on many prints, among them one which he made 
of his benefactor, Bishop White. Such stories as these must be 
numerous in your annals, but they illustrate in an affecting 
way the noble, personal work done by your founders and 
patrons and teachers. 


247 





Che First Sundap-school 


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Andress 
Delivered at the 


100th Anniversary of the Founding of the Hirst Church 
Sundap-school in the Gnited States 


Christ Church, October 19, 1914 


ET us now praise famous men and our fathers who begat 
us. The Lord hath wrought great glory by them through 
His great power from the beginning.—Kcclus. 44 : 1-2. 


Under the auspices of the Sunday-school Association of the 
Diocese of Pennsylvania, we have gathered here this morning 
to celebrate the centennial of a truly memorable event. He 
who would enumerate the agencies of far reaching beneficence 
in the modern religious world, must place amongst the first 
the Sunday-schools. 

In any effective movement that becomes at all general there 
are always several initial impetuses, each of which may with 
a measure of truth claim to have been the first. There is, 
however, no warrant for an unseemly competition in boastful- 
ness concerning them. ‘‘In honor preferring one another’’ is 
the binding Christian principle in this as in everything. And 
yet it would ill become appreciative heirs of the past to neglect 
to bear grateful witness to the vision and initiative of the devout 
men who pioneered such an immeasurably resultful movement 
as the Sunday-schools in this land. There is a fundamental 
sequence between the Law and the Promise in the Old Com- 
mandment: ‘‘Honor Thy Father and Thy Mother that Thy 
days may be long in the Land which the Lord Thy God giveth 
Thee.”’ 

It is quite true that the tasks of the present are so many 
and so urgent that we are inclined to begrudge the time spent 
in recounting the accomplishments of our forbears. Yet the 
builder who has failed to acquaint himself with the character of 
his foundations is ill equipped to rear any lasting superstructure. 


251 


Curist CHURCH, PHILADELPHIA 


Morally there are few groups less lovable than those who 
are so concerned with garnishing the tombs of the Prophets 
that they neglect the crying needs of today or indeed cast stones 
of cynical criticism at its burden bearers; yet you and I who 
are convinced of the worth of the Apostolic Church are set to 
conserve the historic sense. In our current Christianity, where 
a sometimes vague passion for Unity threatens to obliterate the 
recognition of the value of the differential, we do well to realize 
that one of our vital contributions to the contemporary religious 
world is the great principle of Continuity. The messages of 
Church History are of essential worth to a generation so 
enamored with the exploitation of novelty as to miss the signifi- 
cance of experience. 

Moreover, it would discredit our judgment and loyalty were 
we to fail to walk about Zion and tell the towers thereof and 
mark well her bulwarks, that we may tell them that come 
after—modestly yet frankly we are to certify our Church’s 
worth and works. It is no vain indulgence then when we look 
unto the rock whence we were hewn. 

There are many influences co-operating in impressing upon 
thoughtful men today the consciousness that there is no greater 
task before us than that of religious education. The inevitable 
breakdown of an unmoral civilization, however clever, is being 
tragically exemplified. Moreover, the futility of ethics un- 
motived and sustained by religion is inescapable. Clearly the 
primary duty of the Church today, if we would rescue our 
Western civilization, is along the line of religious education; 
and there is something singularly heartening in recalling the 
fact that there are no more inspiriting memories issuing from 
our local progenitors than those which show their vision and 
initiative in this direction. 

I want to direct your attention to the fact that the Sunday- 
school enterprise was the natural outcome from the type of 
Christian leadership which was generated in the early years of 
this Mother of Churches. 

With the traditions and habits inspiring them, evidenced 
by the zeal for learning monumentalized in the Library, express- 


252 





THE CONCILIAR WINDOW 










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t hid rin 
fining 





Tur First SUNDAY-SCHOOL 


ing itself in the Parochial School, and in the University, and 
in the founding of the Episcopal Academy, it was quite natural 
and inevitable, was it not, that the group of men worshipping 
in this old sanctuary a century ago should relate themselves 
hospitably to the enterprise of Robert Raikes and become 
pioneers of the Sunday-school movement in this land? 

As early as 1788 we find this record: 

‘At a meeting of the Vestry on Monday the 3d of Novem- 
ber, 1788: Present, The Rector, Mr. David, Doct. Clarkson, 
Mr. Bukham, Mr. Claypoole, Mr. Powell, Mr. Swift, Mr. 
Wynkoop, Mr. Cox and Mr. Towers, Church Warden, Col. 
Gurney. The Rector laid before the Vestry a plan of a free 
school for boys, to be under the care of the Trustees of the 
Episcopal Academy, intended to include when sufficient funds 
should be raised, a SUNDAY-SCHOOLJ, as also a school for girls, 
and confirming a proposition for Charity Sermons to be preached 
annually to assist in the support of the same. Whereupon 
resolved, that the Vestry consent that the Rector and the Assist- 
ant Ministers of these United Churches may annually, in the 
month of May, preach sermons for the benefit of the said 
Charity Schools, and in consideration that equal care should be 
extended by the well disposed of both sexes, this Vestry 
earnestly recommends that the plan of the S. School be extended 
to girls from the beginning, and that the monies arising from 
the sermons above mentioned be applied toward supporting 
the whole.’’ 

It was at that time deemed venturesome to attempt to 
introduce for popular use an innovation so characteristically 
English in origin. However, Bishop White proceeded to detail 
the scheme to the congregation; and presented it in the light 
of moral improvement rather than of spiritual regeneration. 
In this way it attracted several rich men who were not confirmed 
churchmen. Christ Church at that time was the gathering place 
of many such. The plan deeply interested Benjamin Rush, 
among others. These men drew in others without the parish 
sphere of influence, notably Quakers—and in 1790 formed the 
First Day Society. Bishop White was chosen its president and 


253 


Curist CHURCH, PHILADELPHIA 





a number of First Day or Sunday-schools were at once started 
in various parts of Philadelphia and its liberties or environs. 

We need not dwell upon the fortunes of this enterprise. 
Suffice it to note that it paved the way for the essentially new 
step forward, which our Church leaders hereupon took, and 
which we are met to recall today. 

The story is told in detail by the Rev. Oscar S. Michael in 
‘‘The Sunday-school in the Development of the American 
Chureh.’’ In concisest terms it is this: ‘‘In the fall of 1814 
Jackson Kemper and James Milnor, Bishop White’s assistant 
elergy at Christ Church, began an afternoon Sunday-school and 
a night service in Commissioners’ Hall in the Northern Liberties 
of Philadelphia, which resulted in the formation of the parish 
of St. John’s, Northern Liberties. This was the first school 
officially incorporated by any religious organization in America 
and preluded the general adoption during the next three years 
of the institution in its developed form by most of the Church 
Organizations in the country.”’ 

Utterly simple and unostentatious was the deed. Quite 
insignificant in comparison with much that was transpiring, and 
yet who can measure the beneficent results that have issued from 
it; to whom do we owe more than to those three pioneers, White, 
Kemper and Milnor. 

Let us follow the movement a little further down the 
stream. Two years later these same men opened a similar school 
in the parish itself. 

In 1816 there were only four Episcopal Churches in the 
city, and three of these were united under one corporation, 
namely: Christ Church, St. Peter’s and St. James’s; of all of 
which the Rt. Rev. William White, D.D., the Bishop of the 
Diocese, was Rector; and the Rev. James Abercrombie, D.D., the 
Rev. Jackson Kemper, and the Rev. James Milnor, were the 
assistant ministers. The Rev. Dr. Pilmore was Rector of St. 
Paul’s. 

As a preliminary step to organization, ‘‘a meeting of young 
ladies belonging to the Rey. Mr. Milnor’s Bible Class was held 
at a school room in Ranstead Court, on Tuesday, February 13, 


254 


Tur First SuNDAY-SCHOOL 


1816, to form a society for instructing the children of the poor 
in religious knowledge on Sundays. There were present twenty- 
seven ladies, twelve of whom were from Christ Church; eight 
from St. James’s Church; five from St. Peter’s and two from St. 
Paul’s. It was agreed to open a school at Christ Church; which 
was done on the following Sunday, February 18th, with ninety 
scholars and twenty-seven teachers present.’’ 

After meeting thus two Sundays, Mr. Milnor and Mr. 
Kemper, assistant ministers, advised that the Society should be 
divided so as to form a school in each church. ‘‘ Announcement 
was made in the United Churches, and a society was formed in 
each of them. The ladies of Christ Church met, and the officers 
which had been chosen by the first society all happening to be 
from Christ Church, they were continued on as before. The 
scholars were divided, those nearest to St. Peter’s and St. James’s 
being sent to those churches. But new ones were readily col- 
lected in the vicinity of Christ Church, and on Sunday, March 
10th, twenty teachers, all of Christ Church, assembled with 
nearly one hundred scholars in a school room in Church Alley 
near Third Street.”’ 

Mr. Kemper manifested great zeal in the work; ‘‘going to 
different societies for Bibles; obtaining at a book store loose 
sheets with the Te Deum and the Creed, and having them 
pasted on the cards, for the scholars to commit to memory.’’ 

After Sunday-schools were established in his own churches, 
the Bishop makes frequent mention of them in his annual 
addresses to the Diocesan Convention. 

In that of May, 1818, after commending to the Church in 
Pennsylvania the Advancement and Missionary Societies, then 
just ordained, he says: ‘‘There is another species of charitable 
institutions, which I beg leave to recommend on this occasion. 
It is that of the gratuitous instruction of the children of the 
poor in Sunday-schools. In the country in which these schools 
were begun, they have been found the happiest expedient yet 
devised, for the clearing of the streams of corruption at their 
sources. The records of their effect on the normal state of 
extensive districts rests on evidence not to be resisted. 


255 


Curist CHURCH, PHILADELPHIA 





‘It is a fact of general notoriety, that over the whole face 
of our country, there are temptations to juvenile licentiousness 
peculiarly operative on the first day of the week, and tending to 
make its returning rest a cause of corruption, instead of its 
being, as was designed, and as the experience of ages has proved 
it fitted to be, the best preservative of morals and decency. The 
evil is known and felt; and the Providence of God points to the 
remedy of it, in the blessing which has been bestowed on the 
expedient recommended. 

‘‘But it is my earnest recommendation that whatever efforts 
may be put forth by my reverend brethren for the extending of 
this species of beneficent institution, the instruction of them 
embrace the principles of Christian faith and worship, as main- 
tained in this Church, and be under the control of its ministry. 
There is an apparent liberality in the contrary scheme; but it 
is never consistently acted upon, so far as my knowledge ex- 
tends. If it should be acted on, there must be a surrendry of 
Christian verity.’’ 

These sentiments, we may note, were born of his experience 
with another interesting outgrowth of the new Sunday-school 
zeal. 

The first steps in the formation of the Sunday and Adult 
Society were taken at St. Paul’s Church by the officers of the 
newly established Sunday-schools of that Parish in February, 
1816. John P. Bankson was the leading spirit. The enterprise 
was not officially launched until April, 1817, however, when 
the general society was regularly formed under the Presidency 
of Samuel J. Robbins, a prominent churchman of St. Paul’s 
parish, Bankson was its secretary. Incorporated by charter in 
1819, it was primarily designed to be a state society, but it soon 
outgrew the original intention of its projectors and took in 
Sunday-school societies and local unions in many other states 
beside Pennsylvania. At the time of its incorporation, a little 
more than two years’ progress, it consisted of 227 unions or 
societies, 2,653 teachers and nearly 20,000 scholars, representing 
eleven states and one territory. Many church societies were 
among these, and although its leadership passed to other hands, 


256 


Tue First SuNDAY-SCHOOL 


many churchmen of influence remained on its Board of Man- 
agers, 

The Rules and Regulations of the Philadelphia Sunday and 
Adult Society in 1819, show that the Sunday-school of that period 
had a high state of organization. The children were graded into 
four divisions according to their ability to read, and each 
division was subdivided into ten sections where possible. The 
first division held those who could read in the Testament; the 
second those who could read indifferently well; the third, those 
unable to read, but who could spell in two or more syllables; 
and the fourth, those in the alphabet. Each division received 
books suited to their attainments, from which they recited at 
two sessions, in the morning and in the afternoon, each time 
just before the regular Church service. The duties of the 
teachers were clearly and minutely outlined. Among other 
things they were to wait on the parents of the children absent 
one Sunday and report the cause to the Superintendent. It was 
their special duty to impress upon the minds of the children 
the necessity of repentance toward God and faith in the Lord 
Jesus Christ, during the time not occupied in hearing recita- 
tions. After the close of the school they were to take charge of 
their respective classes, lead them into church and sit with 
them during the service. The Superintendent had his duties 
rigidly outlined and detailed. He was expected to oversee and 
arrange and not to allow addresses to be made to the school 
oftener than once a month, on which occasion the parents of 
the children were expected to be present. The Rules and Regu- 
lations were safeguarded by a system of punishments and fines. 
Bad behavior in church on the part of the children caused a 
loss of their monthly tract, which must have been a great hard- 
ship. For the teachers and superintendent the punishment was 
direr. A teacher absent at roll call, was fined 12% cents. If 
absent from session without providing a substitute there was a 
fine of 25 cents. Similar fines were imposed for other neglect, 
such as not visiting absent scholars. And all penalties imposed 
on the superintendent were double those of the teacher. If the 
Sunday-school has failed in some particulars, it is not because 


257 


Curist CourcH, PHILADELPHIA 





of faulty ideas on the part of its founders or early leaders, 
nor of the high purpose for which it was designed. 

Bishop White awoke to the realization of the disadvan- 
tages of interdenominational activity in those days. The church 
leaders who organized the Philadelphia Sunday and Adult 
Society for all Christian bodies were soon relegated to positions 
of inferior station by a more numerous Puritan influence within 
that organization, and good-natured churchmen were sup- 
planted by others more aggressive, though the business policy 
of the Society remained quite broad and non-partisan. There- 
fore, representatives of the church parishes in and around 
Philadelphia, without withdrawing from the latter, thought 
best to form the Philadelphia Protestant Episcopal Sunday- 
school and Adult Society in the Fall of 1817. Its chief work 
was to be the publication and sale of tracts, books and periodi- 
eals, written from the standpoint of the Church. In this way 
the Church worked hand in hand with the other religious 
bodies, doing, as Bishop White said, ‘‘A reasonable share of 
the work of Christianity,’’ yet maintaining without reserve 
her distinctive principles. 

Early in 1820, Bankson, the originator of the Philadelphia 
Sunday and Adult Union and the Protestant Episcopal Sun- 
day and Adult Society, gave St. Paul’s male school a more 
than national fame, in that he made it the backbone of the 
Liberian Mission in West Africa, which was the product of 
American religious enterprise. It was the preliminary work of 
men like Bankson that called the attention of the nation to 
the beneficence and hopefulness of the Liberian enterprise. 
When Bankson and his companion died of fever on the African 
coast after less than a year’s heroic struggle to plant institu- 
tions for the education of the sable children, word was at once 
transmitted to St. Paul’s School. Out of the deep, painful im- 
pression it made on the assembled children, who revered their 
former secretary, sprang the inspiration into the hearts of 
several young men, who at once volunteered to take the places 
of the deceased. 


258 








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SMYTHE HATCHMENT 
IN TOWER ROOM 


THe First SUNDAY-SCHOOL 


It was in 1820 that the General Convention organized and 
adopted the first draft of a Constitution for the Protestant 
Episcopal Society in the United States for Domestic and 
Foreign Missions with headquarters in Philadelphia. The im- 
mediate election of Samuel J. Robbins and the Rev. George 
Boyd as the first two general secretaries, both known chiefly 
for their ceaseless activity in the forefront of the Sunday- 
school movement, shows how perfectly the inspiration of this 
movement already animated the missionary pulse of the 
Church. 

‘‘Looking over the old Minute Books,’’ says one who has 
long been connected with the school, ‘‘for facts which might 
be interesting to recall at this time, I find many which prove 
the value of Sunday-schools, and were very encouraging to us; 
such as whole families having been brought into the Church 
through the influence of the instruction given to their chil- 
dren; the baptisms and confirmations of the scholars; and the 
happy deaths of those who departed young. But as these are 
facts which occur, doubtless, in most Sunday-schools, it is need- 
less to particularize them here.’’ 

The amount of Scripture committed to memory by many 
of the scholars, and recited to their teachers, in the first years 
of the school, is truly wonderful, and almost incredible. Thus 
in 1820, one girl is recorded to have repeated 322 verses of the 
Bible at one time, and 3,113 in the year. Another girl repeated 
131 verses at one lesson, and 2,268 Bible verses and 157 Hymns 
in the year. A third girl repeated 102 verses at one lesson, and 
in the year, 1,003 verses of the Bible and 140 Hymns.* 

But enough, these suggestive extracts from the records 
suffice to visualize the picture of our origins. The stream has 
flowed down the hundred years ever broader and deeper, and 
we are part of it in these critical days. Vision and initiative 
are demanded of us now as they were of the men of the past. 
Upon the Church rests the tremendous responsibility of reli- 
giously educating each succeeding generation. We should 


*See Dr. Dorr’s ‘‘ Fifty Years of Christ Church Sunday-school.’’ 
259 


Curist CHuRCH, PHILADELPHIA 





indeed drink deep of stimulating inspiration here at the Altar, 
this morning, as thus we recall the noble work of our fathers. 

There is a suggestive chapter in the Apochryphal book of 
Ecclesiasticus in which the inspired writer exclaims: ‘‘Let us 
now praise Godly men, and our fathers who begat us. The 
Lord hath wrought great glory by them through His great 
power from the beginning.’’ In this famous chapter the son 
of Sirach has been speaking of the greatness of God as revealed 
in nature, in sun and moon, in the beauty of heaven and the 
wonder of the stars; in the rainbow, in the thunder and the 
snow and the hail; in the sea with its strange and marvelous 
progeny; and he concludes by reminding us how far more 
great and glorious is the Creator than His creation. ‘‘We 
have seen but a few of His works,’’ he says, ‘‘Yet we know 
that He is terrible and very great and marvelous in His 
power.’’ Therefore, he says, ‘‘When ye glorify the Lord, exalt 
Him as much as ye can.’’ 

From nature the inspiring writer turns to man, not to 
contrast the littleness of man with the greatness of God’s 
works in nature, nor yet as a modern author might do, to glorify 
man for his triumph over nature. Instead of that he turns 
quite naturally and simply from nature to man as to another 
sphere in which God reveals His greatness and at once he goes 
on to speak of Noah and Abraham and Isaac and Jacob and 
Moses and Aaron and Phineas, of Joshu and Caleb; the heroes 
of the wilderness, wanderings of the prophets and the great 
King David down to the times of the Son of Onias. In all these 
famous men, no less than the grandeur of external nature, the 
greatness of God is seen. ‘‘The Lord wrought great glory by 
them.’’ 

So, brothers, our grateful recollections of our Sunday- 
school pioneers carries us quite naturally on and up to the 
contemplation and worship of our Dear Lord. We yield unto 
Him most high praise and hearty thanks for the wonderful 
grace and virtue declared in His saints who have been the 
choice vessels of His grace and the lights of the world in 
their several generations. And inevitably we are led, right 


260 


Tue First SuUNDAY-SCHOOL 


humbly and sincerely, to kneel before Him and present unto 
Him ourselves, our souls and bodies, to be a reasonable, holy 
and living sacrifice unto Him, to be used in this high service of 
religious education. 


Oh lead me Lord that I may lead 

The wandering and the wavering feet. 
Oh feed me Lord that I may feed 

Thy hungering ones with manna sweet. 


261 


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The 1600th Annibersary of the 
Council of Picea 


Commemorated in a Diocesan Serbice at 
Christ Church, April 20, 1925 


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The Micene Theology 
Reb. George Cadwalader Foley, S. T. D. 


A IS surely a remarkable fact that we should be celebrating 
the 1600th anniversary of the utterance of a theological 
formula. Philosophy and science have undergone vast and radi- 
eal changes in the ensuing centuries; but this statement offers 
itself unchanged to the challenge of twentieth century criticism 
of its validity and authority. Mere survival does not authen- 
ticate it; for that of itself could not demonstrate its truth, nor 
could age-long repetition add anything to its warrant. Nor may 
we validate it by the quite unsupported claim of the infallibility 
of the Council which promulgated it. There is nothing infallible 
about any human utterance, which this certainly was; it is 
always open to examination and criticism, and, if need be, 
to revision. It is curious that some who are disposed to doubt 
the infallibility of Scripture should still defend the infallibility 
of Councils which base their decisions upon Scripture. But our 
Article X XI explicitly denies it, ‘‘forasmuch as they be assem- 
blies of men, whereof all be not governed by the Spirit and Word 
of God, they may err, and sometimes have erred, even in things 
pertaining unto God.’’ 

The question always remains: Is the formula authoritative 
because it is the decision of the Council; or is the Council’s 
definition accepted because for other reasons it is found to be 
adequately Christian? This leads at once to the previous ques- 
tion, what is the authority of an Oecumenical Council? Upon 
this it is sufficient to quote the language of the well-known 
American editor of the conciliar decrees, Dr. Henry R. Percival. 
He says: ‘‘An Oecumenical Synod may be defined as a synod 
the decrees of which have found acceptance by the Church in the 
whole world.’’ So that the Nicene Creed occupies the same 
status and rests upon the same basis as the Apostles’, namely the 


265 


Curist CHURCH, PHILADELPHIA 


verdict of the universal Church. The latter creed developed 
its phraseology through six centuries, gradually and spontane- 
ously, without any official pronouncement by the Church, while 
the former was struck off on a single occasion, and was an 
official declaration; but both alike maintain themselves as the 
affirmation of Christian experience, expressed in general assent. 
The Nicene Theology, then, was not imposed by mere conciliar 
authority. If it commends itself to our adherence today, it is not 
because it was announced by an oecumenical synod in the fourth 
century, but because the ages have found it to be a suitable 
expression of their faith, and because it is seen to be still equal 
to the utterance of our convictions. 

Indeed, the history of the time abundantly proves this. If 
the action of the Council had been regarded as definitive, the 
controversies of the next fifty years would have been impossible. 
Jerome would not have been able to say that in a quarter of a 
century the whole world groaned and was astonished to find 
itself Arian. Instead of at once settling the issue, the Council 
really opened a great debate. While coercion and persecution 
aided the final adjustment, the ultimate prevalence of the defini- 
tion was due to the belief that its solution of the problem was 
more nearly true than any of the alternatives offered. 

It is really wonderful that it should have accomplished this, 
considering its many handicaps. Its personnel was far from 
reassuring, the greater number being, as the historian Socrates 
intimated, very much in the dark as to the implications of the 
terms that were brought into debate. Their spirit was violent 
and overbearing, and alert to catch the enemy in a trap. The 
great test word was eagerly adopted, as soon as Eusebius of 
Nicomedia declared that he would not say that the son was 
homoousios with the Father: that furnished the weapon with 
which to drive out the Arians. And they endeavored to clinch 
the matter by appending to the creed an anathema, in which 
all who disagreed with their formulations were said to be ac- 
eursed. After making these qualifications, however, we still 
deem ourselves justified in honoring this first proclamation of 
the theology of the Incarnation. 


266 


Tue NICENE THEOLOGY 


What then shall we say of its value? We can arrive at no 
fair estimate, except by rigidly confining ourselves to the facts in 
the case. And first, we must regard its purpose. It was not a 
wanton speculation about transcendent mysteries. It was, as 
Bishop Gore says, following Hilary, a regrettable necessity, forced 
upon them by the circumstances. In the long discussion about 
the relation of Christ to God, the speculation offered by Arius 
appeared to be most dangerous to religion and to the peace of the 
Church. Some formula of concord seemed to be imperative; 
something like the general voice of the Church required to be 
heard. But the Fathers did not consider that they were intro- 
ducing a novelty in thought, but only in terminology. The 
existing words apparently were incapable of preventing the 
Arian evasions, and so a form was contrived which would 
explicitly join the issue. Yet they intended simply an inter- 
pretation of the somewhat unsystematic language of the New 
Testament, which was itself an interpretation of an impressive 
experience. There was the inevitable contrast between an in- 
genuous and devotional form of popular dialect and the seem- 
ingly abstract phrasing of philosophy. The unlikeness has been 
compared by Illingworth to the difference between the beauty 
of a daisy and its botanical description, or between a sonata and 
its musical score. 

Certainly, they had no suspicion that they were proposing 
a new creed to the Church, in the sense of supplanting the many 
baptismal confessions. In fact, it did not become part of the 
liturgy for a long time thereafter. As a popular creed, the ap- 
pended anathema would have been entirely inappropriate. It 
was a witness or testimony to the faith as it was held in the 
churches of the bishops represented in the assembly; and their 
declaration was, ‘‘We believe in one God, and in one Lord 
Jesus Christ.’’ As a confession of faith, it may be called a 
creed, and it eventually came into use as such by the people. 
But as a doctrinal formula then framed, and adapted from the 
use of Caesarea, it was meant to be a standard of orthodoxy for 
the responsible teachers of the Church. As such, it was imme- 
diately applied to all bishops as a test. The novelty consisted in 


267 


Curist CHURCH, PHILADELPHIA 





presenting articles of subscription for the entire episcopate. 
And yet it is a curious fact that Hilary, the well-known Western 
defender of the Trinity, admitted that he had never even heard 
of it until the year 355, when he was exiled. Of necessity, the 
test could not have been made applicable to the Anti-Nicene 
theologians. For, as John Henry Newman said in his History of 
the Arians, as tried by the Nicene phraseology, practically all 
of their predecessors could have been convicted of heresy. But, 
by prescribing this test, urgent though the need may have been, 
there resulted a disproportionate emphasis upon orthodoxy as 
contrasted with life, upon the faith rather than personal faith as 
the criterion of the Christian. The responsibility for this 
transfer of interest from discipleship to knowledge really be- 
longs to Arius, not to Athanasius. 


Without doubt, the Council looked upon its definition as 
final; and so far as the fundamental question of the Incarnation 
is concerned, this judgment has been endorsed. For 125 years 
even its exact form as well as content were looked upon as 
sacrosanct, neither Constantinople (381) nor Ephesus (481) ven- 
turing to add a word to it. When Ephesus forbade the compo- 
sition of ‘‘another faith’’ or creed, the words were heteran pistin, 
that is, ‘‘different’’ from the faith of Nicaea, like the doctrine of 
Nestorius. Chalcedon did not disregard this finality, when it 
added the statement of the supernatural conception, and the 
permanence of Christ’s Kingdom, and the whole of the third 
paragraph (except the filioque) from a revision of the creed 
of Jerusalem; because the central and characteristic thought 
was left untouched. The question whether the Nicene Creed 
is irreformable is probably merely academic, seeing that any 
revision is in the highest degree unlikely, until a better and 
truer expression of the Incarnation can be found. The first clue 
then to an appreciation of the present importance of this the- 
ology is obtained from an understanding of its purpose. It pro- 
vides a test of the interpretation of the New Testament: and 
the fixity of the formula is determined by its exceptional com- 
petence to preserve the essential meaning. 


268 


THe NICENE THEOLOGY 


Secondly, in order to get a true estimate of the validity of 
the definition, it must be Judged by its own language. It must 
be distinguished from the confused speculations of the following 
fifty years, and credited only with what it says. Most of its. 
phrases can be found in other confessions, but the word homo- 
ousian is its permanent contribution to thought: this is not only 
integral, but central to the Nicene theology. Its affirmation that 
Jesus Christ is the only begotten Son of God, begotten of His 
Father before all the ages, God of God, Very God of Very God, is 
merely the repetition of the Scriptural language, made distinctive 
by being cast in such form as would obviate the misplaced 
emphasis of the Arians upon the metaphors, ‘‘Son’’ and ‘‘be- 
gotten.’’ But homoousian is its real achievement, and by this it 
must be judged; not at all by the temporary uncertainty as to 
the meaning of hypostasis, which was placed in the anathema. 
For the anathema, while part of the Council’s action, and con- 
taining a valuable enumeration of Arian errors, is no part of the 
Creed, as is seen by the fact that it was very soon dropped. 

Nevertheless, the language of the anathema led to a long mis- 
understanding. The two words, ousia and hypostasis, bulked 
large in the efforts to secure a suitable and intelligible formula. 
Both of them were borrowed from current philosophy, ousia 
from Platonism and hypostasis from Stoicism. Both were under 
suspicion because they were originally used by the Gnostics; 
and even homoousios had been rejected by the Synod of Antioch 
because it was a favorite of Paul of Samosata, and in the fourth 
century it was feared as being open to a Sabellian meaning. But 
the two chief words, which were afterward treated as distinct, 
were at first considered to be identical. Among the errors con- 
demned was this: ‘‘Those who say * * * that the Son of 
God was a different hypostasis or ousia (from the Father), 
* * * these the Catholic Church anathematizes.’’ Athanasius 
himself, who was largely responsible for the adoption of homoo- 
usion, uses it only once in his first three orations against the 
Arians, and strangely enough, uses homoios and homoviousios, 
which were supposed to be semi-Arian, thirty-four times. In 362, 
according to Gregory, he composed the differences between the 


269 


Curist CHURCH, PHILADELPHIA 





factions by reminding them that, as they were agreed on the ideas, 
the names were indifferent. And in 369 he said: ‘‘ Hypostasis 1s 
ousia, and has no other signification.’’ 

The Western bishops at Sardica (347) condemned the 
phrase, ‘‘three hypostases,’? which had been employed by the 
Cappadocians. The Council of Alexandria (362), agreeing with 
Athanasius, admitted that the sense of hypostasis was ‘‘an open 
question.’’ But Cyril of Alexandria, as late as 430, repeats the 
Nicene Anathema, and endorses the equivalence of the two words. 
Jerome, a contemporary, says: ‘‘The whole school of secular 
learning understands nothing else by hypostasis than ousia or 
essence:’’ so that Dr. Bigg concludes that the distinction even- 
tually made is ‘‘purely arbitrary.’’ And yet from that day to 
our own there has been an agreement on ‘‘three hypostases in 
one ousia,’’ as perhaps as near an approximation to the reality 
as words can phrase. That is to say, what the divines for nearly 
a century had pronounced heresy became the orthodoxy of all 
succeeding generations. In contrast to this welter of misunder- 
standing, we may well appreciate the simplicity and precision 
and reserve of the original Nicene Creed. 

Thirdly, we must distinguish the Nicene phraseology from 
its Latin translation, which has unfortunately given us our 
theological vocabulary. It had long been seen that the definition 
of the personality of Christ was intimately related to the doc- 
trine of the Trinity. But the word ‘‘Trinity’’ does not occur 
in the Creed, and there is no technical statement of the dogma. 
The language really goes very little beyond the New Testament 
description of Father, Son and Holy Ghost, although the test 
word furnished a basis for the later development. It is not, 
however, the Greek terms of Nicaea, but their Latin equivalents, 
which have occasioned our chief perplexities in attempting to 
reach an intelligible conception of the doctrine. The West never 
quite understood the East, and Greek Philosophie thought is 
almost untranslatable into Latin. Nowhere is this ineptness of 
rendering so conspicuous as in this subject. 

Tertullian had a century before suggested the two words, 
‘‘substance’’ and ‘‘person,’’ as the translation of owsia and hypo- 


270 





WILLIAM AND Mary ARMS—MARKING PEW 


coe ; 





Tuer NICENE THEOLOGY 


stasis; and these have remained the recognized forms in Western 
theology. They are Latin interpretations of Greek ideas, and it 
must be confessed they are very bad ones. They have be- 
come transliterated into our English tongue, and so are found in 
our Prayer Book; and we have accordingly inherited the mis- 
understandings with the words. It would be extraordinarily 
difficult to displace them, even if we felt competent to supply 
equivalents, except by a return to the original language. But 
Bishop Gore has noted the hesitation and reluctance with which 
they were adopted, and he says that the Fathers were profuse 
in apologies for their unfitness. Both of them have radically 
changed their meaning, and have become to the average mind 
ambiguous or unintelligible or misleading. ‘‘Consubstantial’’ 
requires a philosophical analysis, too subtle and difficult for the 
common people. ‘‘Person’’ is exposed to the danger of Sabell- 
ilanism, if taken literally, as the mask through which the actor 
spoke the lines belonging to the character assumed. Or if it 
has the later sense of ‘‘individual,’’ or, in modern phrase, ‘“‘a 
center of consciousness,’’ it easily leads to Tritheism, which, it is 
to be feared, is the popular understanding of the Trinity. If 
words are to be used for the conveyance of ideas, it must be 
considered an enormous disadvantage that we have continually to 
sound a warning that they do not mean what they seem to mean. 

Tertullian started the confusion by using substantia for ousia 
(‘‘substance’’ for ‘‘being’’). Pope Damasus, about 380, in his 
translation of the Nicene Creed, corrected the error by using the 
word properly, equating substantia with hypostasts, which is its 
etymological equivalent. And so even Hilary and Augustin 
spoke of ‘‘three substances’’ in God, the former, it is said, more 
than one hundred times. Then the matter was still further con- 
fused by returning to Tertullian’s mistake; the Latin form of 
the Creed of Chalcedon rendering homoousian by consubstantia- 
lem; and so it has remained ever since. St. Augustin vainly pro- 
tested against the use of such a doubtful word as ‘‘substance,’’ 
when Cicero had already introduced into the language the much 
more exact and significant word essentia, which indeed had been 


271 


Curist CHuRcH, PHILADELPHIA 





employed by Pope Damasus. Careful writers of today are for- 
saking ‘‘substance’’ for the much less misleading ‘‘essence.’’ 

But persona is in far worse case, and is perhaps the most 
unhappy word ever introduced into theology. Augustin admit- 
ted its certain liability to error; Calvin wished it might be 
buried in oblivion; Liddon urged the utmost caution in its use, 
and Bishop Gore shows that it has to be used in two totally 
different senses when speaking of God. What more trenchant 
criticism of its value can there be than Augustin’s remark: ‘‘We 
speak of three Persons, not in order that we may affirm it, but 
in order not to be silent about it?’’ Or that he should refer to 
‘‘three somewhats?’’ Or that Anselm, obsessed and yet muddled 
by the word, should say: ‘‘Three—I know not what?’’ Is it any 
wonder that Ambrose diffidently commended an earlier substitute, 
‘*distinections?’’ All this, of course, in no way effects the doctrine 
of the Trinity: but it does raise the question of the propriety, 
of its Western terminology. And we must claim that we may 
not attribute to Nicaea all the Latin elaborations which have led 
to such bewilderment: from these confusions its formula is 
certainly free. 

We can justify our present commemoration, however, only if 
we can regard the attempt at definition as successful, not merely 
for the fourth century but for our own. It is true that we do 
not feel the Alexandrian necessity of harmonizing Christianity 
with Greek philosophy; for that is alien to our present modes 
of thinking. We are less concerned with the metaphysics of 
God’s inmost nature than with the moral fact of His relations 
with us: we think less in terms of being than of life. Yet if we 
are to claim a permanent validity for their work, we must find 
its point of contact with our own ideas and experiences: what 
they held to be vital must express what we too believe. And 
we find that the issue presented to our minds is practically the 
same as that which confronted them. 

It is very striking to recall that Dr. Hedge, the well-known 
Boston Unitarian, declared that homoousious was a grand victory 
of Christian truth. On the other hand, we are all familiar with 
Gibbon’s notorious sneer about a quarrel over a ‘‘single dip- 


272 


Tue NIcENE THEOLOGY 


thong,’’ and Carlyle’s repetition of it as a squabble over in 


‘“iota,’’ which, however, he retracted before his death. To the 
Nicenes, as to us, it was no trivial matter; it was a question of 
life and death, of the survival of paganism or of Christianity. 
They sought an answer to the inquiry, Who was Jesus Christ? 
Was He God incarnate, or a created half-god, or, as in the 
modern dilution, an apotheosized man? ‘Thus the center of the 
Nicene Theology was the meaning of the Incarnation: and an 
incarnation involves two terms—He was human and divine. 

His humanity was as real and as complete as our own. 
Chalcedon did not err when it drew the inference that He was 
also homoousious with man. This has always been stated in terms, 
although the full value of its implications is perhaps not even 
yet appreciated. And yet it was perceived that the categories of 
humanity do not adequately explain Him. They had to analyze 
and interpret the self-consciousness of Christ, in His relation 
to God, and, holding the New Testament statements to be true, 
to relate the fact of Christ to the fact of God. They could do no 
less than say that His essential nature was divine, that whatever 
the essence of God may be, that may be predicated of Christ. 

Nothing less definite can be deduced from the Scriptural lan- 
gcuage, or harmonized with it. This describes Him as ‘‘the image 
of the invisible God,’’ ‘‘the only begotten Son,’’ ‘‘the Word was 
God,’’ ‘‘he that hath seen Me hath seen the Father,’’ ‘‘all things 
were created through Him and with Him as their goal, and He, 
Himself, is before all things, and all things hold together in Him.”’ 
It is not so much the single texts as the whole atmosphere of the 
apostolic thought. Now this is a perfectly concrete conception— 
that He was the manifestation of very God, the unique ‘‘embodi- 
ment’’ (as Hilary puts it) and the revealment of the very Self 
of God. So the Council declined to minimize it, and endeavored 
to safeguard it by saying, in technical language, that that which 
God is was present in the manifestation. It expressed the essen- 
tial equivalence which Athanasius found in the words, ‘‘ As thou, 
Father, art in me, and I in Thee.”’ 

But such a theology seems to many minds aloof from our 
spiritual needs. Let me then, with the utmost brevity, indicate 


273 


Curist CHURCH, PHILADELPHIA 





how it ministers to religion. It preserves the fullness of faith 
from threatened impoverishment: it justifies the worship of 
Christ. Arius had defended the worship of a creature. Newman 
made the astounding statement that the condemnation of Arius 
left a vacant throne in heaven, which the Virgin Mary later 
quite properly occupied. The Council declared that God alone 
is to be worshipped, and that Christ is worthy of worship as the 
Incarnation of God. Consequently, when we accept Him as Lord 
and Master of men, He does not become such by our adoption, 
but as One who lays His imperative and unescapable claim upon 
us. 

Again, this theology has rendered, in Christian experience, 
the conception of God richer and more practical. It provides the 
best defence of the Divine Personality, for this self-revelation 
was through a person. Thus it involves the very existence of our 
religion, which is a relation between persons. It justifies the 
ascription to Him of those thoughts and feelings which consti- 
tute the good news of God in Christ. It is the basis of all our 
Christian regard for the sacredness of personality and for the 
eternal value of the single soul. 

Again, it effectively answers the recurring question, Is God 
knowable? We have not the unknown God of the ancient Athen- 
ian or the modern agnostic; we may know what God is like. The 
formula indeed interprets Christ in terms of God: it equally 
enables us to interpret God in terms of Christ. We are not left 
to individual speculation and guess-work: we see Him in the 
face of Jesus Christ. All representations of Him that are unlike 
Jesus are branded as unchristian and untrue; thus undermining 
all those theologies which portray God as less tender and merci- 
ful and loving than our Lord. 

Once more the conception of an essential unity infers also a 
unity of feeling and purpose. He is the authentic Word of the 
very mind and heart and character of God. This forever dis- 
credits the persistent notion of disparateness, according to which 
Christ saves us out of the hands of God, whether of His justice 
or His wrath. Because He was Son of God, He was incarnate 
for us and for our salvation, and Christian experience has justly 


274 






































sy Ross PEw 


BET 


Tur NicENE THEOLOGY 


given Him the title of Saviour. But if the Word of God accur- 
ately corresponds to the Thought of God, then, and then only, 
we have warrant for the saying, six times repeated, ‘‘God our 
Saviour.’’ The living and dying love of Christ is the disclosure 
of Eternal Love. The suffering Christ is the symbol of the 
suffering God—not impossible, just because He is love. Herein 
is divine love, that Christ loved us. God needs no persuasion 
or appeasement or change in Himself: His love is so righteous 
that His eternal purpose is to make us like Himself. 

And finally, the Incarnation has consecrated the possibilities 
of ordinary human life. Arius, like the Gnostics, had removed 
God from any actual contact with humanity. This not only 
denied the reality of a divine revelation, but disparaged man as 
the recipient of it. But if ‘‘the likeness of sinful flesh’’ be a 
medium of such a communication, there is a wonderful enlarge- 
ment and ennobling of our common human nature. As He is 
the Light of Light, we are assured that we may come to the knowl- 
edge of the truth. As He is the Life of Life (see the creed of 
Eusebius), He gives the highest interpretation of our own life 
as filial. As He is ‘‘the Head of every man,’’ He ushers in the 
boundless hope that we may be conformed to His image. 

I venture to believe that these religious inferences are 
inherent in the theology of Nicaea. Our continued use of the 
formula is the affirmation of our faith in its validity for the 
modern mind. We may thankfully repeat it, not as though it 
were the abstruse jargon of the schools, but as the permanently 
valuable expression of the truth that makes us free. 


275 


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“Fraternity for Community Needs” 


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Andress by the Rector at the 
Arch Street HMeeting-house 


@ctober 18, 1924, at the 
Cercentenarpy of George Fox 


OUR gracious invitation to me to bear testimony on a 

matter of common concern in this historic place on so sig- 
nificant an occasion is most heartily appreciated. One of the two 
sweetest, bravest, merriest, sanest mystics I have known was a 
little lady with a brood of fourteen children, a descendant of 
Samuel Carpenter, and Samuel Preston and Thomas Lloyd, my 
own dear mother. It is in the blood. And on this Tercentenary 
festival this prodigal has returned to enjoy your courteous hos- 
pitality and the music of your messages. 

Moreover the congeniality of this fellowship is not only per- 
sonal with me but official as well. I recall that in the earliest 
days of. the ‘‘Holy Experiment’’ here, when Samuel Carpenter, 
my maternal ancestor, was one of your choice spirits; his enter- 
prising brother Joshua was equally busy around the corner with 
twenty or more associates, as provided for in Penn’s Charter, 
laying the foundation for Christ Church. Brothers they were 
not only in name, but in the long accumulation of the rich heri- 
tage of English Christianity. And I like to think of them as 
leaders of two groups of earnest contemporaries, who in their best 
moments were conscious of being not contentious rivals, but 
complementary witnesses to the inclusive truth and full life as it 
is in Jesus Christ. How often must these two brothers have sat 
together in the quiet evening time in the unstrained intimacy of 
fraternal intercourse. There were broad sunlit fields beyond their 
theological fences, over which they could peacefully wander 
together. Is it not but the natural fruition of that kindred union 
that you and I representing our several groups should be meeting 
in conscious fellowship at this hour? ‘‘Behold how good and 
joyful a thing it is brethren to dwell together in unity.’’ There 
is a charming etching by a modern artist taken from a vantage 
point at the northwest corner of Fourth and Arch Streets. It 


279 


Curist CuurcH, PHILADELPHIA 





shows this picturesque Meeting House and its sacred environs in 
the foreground; and back of it in suggestive combination rises 
the graceful spire of Christ Church. Designedly or not, Mr. 
Pennell has truly and beautifully linked these two centers of 
Christian aspiration and enterprise in their enduring relation; 
first in order of location, the Founder’s followers; and then the 
dominating influx of the Churchmen. May I take the liberty of 
leaving with you a little copy of the poetic sketch, with the greet- 
ings of Christ Church Rector and congregation, as a visible 
symbol of our close association. ‘‘There is one body, and one 
Spirit, even as ye are called in one hope of your calling.’’ 
Perhaps the most vital treasure preserved by us on Second 
Street is a Library, the foundation of which was laid as early 
as 1696, by that singularly gifted man of God, Commissary 
Bray. The story of it has romantically enough been but recently 
unearthed by the discovery of his manuscripts in London. In 
them he tells how that he undertook his mission to strengthen 
religion in the colonies on the condition that he should be helped 
to plant libraries in five strategic centres—Annapolis, Phila- 
delphia, Charleston, Boston and New York—with the purpose 
of luring University men to emigrate hither. Under his guid- 
ing genius the plan developed surprisingly. The books came 
over in succeeding consignments; and his ingenious arrange- 
ments for their widest possible use anticipated the best modern 
methods. It requires no straining of the imagination to recog- 
nize that these libraries (later enlarged by his Society for the 
Promotion of Christian Knowledge) proved effectual in bring- 
ing men of leadership here who helped to make this the chief 
city in the new world in colonial days. One or two of the 
volumes, included amongst the hundreds that came over, bear 
testimony to the regrettable controversies of that period. That 
entitled ‘‘The Snake in the Grass’’ is a lamentable illustration 
of the length to which men’s blinded zeal in dialectics could 
go. It was an outburst of bigoted prejudice of which right 
minded brethren were in time heartily ashamed. The atmos- 
phere of the age was heavy with that sort of poison. Nor are we 
yet wholly untainted by it in the propagation of our varying 


280 


‘*PRATERNITY FOR COMMUNITY NEEDS’’ 





shibboleths. But notable progress has been attained. As the 
eighteenth century closed, that benign shepherd of souls, Wil- 
liam White, was at the height of his influential career in this 
city and country. Occupied as he was with innumerable inter- 
ests he did a big fine thing in this connection which is worth 
recounting in this presence. Dr. Barclay’s Apology was in cir- 
culation. It challenged some of White’s cherished convictions. 
He set himself to answer it. With characteristic patience, 
learning and skill he wrote out in his clear neat chirography a 
vigorous rejoinder, a truly monumental manuscript, enough 
to make up into several substantial tomes. Then calmly he put 
those manifold pages under lock and key—to ripen—and went 
about amongst his fellow citizens, cultivating mutual under- 
standing and gathering them together in various benevolences, 
the Bible Society, Work for the Deaf and Dumb, ete. And 
finally he made a brief record of his decision not to print the 
reply; that the controversy might die down, and peace and 
progress be attained through other means. That massive manu- 
script is still stored in our Muniment Room; and is a constant 
reminder of the better way with differing brethren—a forerun- 
ner of the delightful modern movement toward a Fellowship of 
Uncongenial Minds. Such an act of restraint of the pride of 
authorship, such an example of courtesy (which is considera- 
tion for the self-respect of others), such an exercise of refrain- 
ing yea even from good words might well be pondered by all 
who would put forth hasty hands to steady the Ark of God. 

Little by little we have thus been edging out into the open 
spaces, not of compromising the truth, nor of a toleration that 
is indifference, but toward an appreciation of the value of the 
differential, and a co-ordination of varying contributions to- 
ward the knowledge and service of our one Lord and Saviour. 

It is gratifying to find a sympathetic estimate of the in- 
fluence of the Society of Friends on American life in a thought- 
ful work recently emanating from my Alma Mater, Trinity 
College, Hartford. Professor Humphreys in his book entitled 
‘‘Nationalism and Religion’’ discriminatingly traces the inter- 
action of each of the Christian bodies on American ideals and 


281 


Curist CHourcH, PHILADELPHIA 





institutions, and pays a deserved tribute to your ofttimes 
heroic witness to the inner light. 

He quotes approvingly from Boissot (de Warville) who 
in turn quotes Washington as having said that ‘‘on consider- 
ing the simplicity of their manners, their fondness for economy, 
the excellence of their morals, and the good examples they 
afforded, joined to the attachment they showed for the Constitu- 
tion, he regarded them as the best citizens of the new govern- 
ment.’’ 

And to all that is so charmingly said in the July number 
of an English Monthly entitled ‘‘Theology’’ in an article 
written by Violet Hodgkins about George Fox, be assured that 
all men of good will yield glad assent. Her impled challenge 
wakes a responsive echo in our breasts as she recalls—‘‘ Fox 
fearlessly acted out his beliefs. His master quality was his 
complete reliance on the truth he knew. He has enabled those 
who come after him and follow his methods to know truth 
experimentally in their measure also. His method of dealing 
with his mystical experiences is characteristic. He does not 
wrap himself up in them apart from mankind. Rather he 
wrings from them new power to help his fellow men.’’ Yes; 
it is well to observe the anniversary of this quickened person- 
ality, and bear fitting tribute to the fruitfulness of the move- 
ment he inaugurated. 

If a voice is raised within the circle alleging the failure 
of Quakerism, may not a neighbor venture the reminder that 
Christianity is primarily hke leaven, which while losing itself 
leaveneth the whole !ump? More and more are not the essen- 
tials of your vision becoming the common convictions of man- 
kind? 

But I may not indulge myself further in such reflections 
as we are all eager to hear the chief speaker of the evening, and 
I must at least advert to the subject ‘‘the immediate oppor- 
tunities on our door step in Philadelphia.’’ You and I are 
identified with two cherished historic establishments in the down- 
town district of Penn’s City of Brotherly Love, a district which 


282 


‘““H'RATERNITY FOR CoMMUNITY NEEDS’’ 





calls upon us for fresh visions and readjustment of energy if 
the new Jerusalem is to be set up here and now. 

Some of us are prone to think our duty done if and when 
our properties are kept in repair, solid and trim objects to be 
gazed at by sightseers in auto buses; and it is a distinct satis- 
faction to hand on to future generations these irreplaceable 
shrines—even to spend our hard earned coin in laying side- 
walks around burial grounds for which other men should pro- 
vide. Yet others of us may feel content to use our sacred 
buildings for the spiritual nurture of ourselves and dwindling 
groups of kindred souls. And there is legitimate joy and com- 
fort in so doing. But there has been stirred up a keener con- 
sciousness of the social implications of the Gospel today; and 
as interpreters of Him who came to seek and to save that 
which was lost, we dare not betray Him by any futile attempt 
to live to ourselves. We have come to realize that there are 
four keywords for the Church which must control each and 
all of us. They are Appreciation, Inspiration, Application and 
Co-operation. Appreciation of the social content of the revela- 
tion in Jesus Christ, and of the need of our environment and 
time. Inspiration, that we may spiritualize society, clarifying 
its vision and supplying sustaining motive, together with true 
emphases. Application, that the Church may put her theories 
and followers to the test of bringing in the Kingdom of heaven; 
and Co-operation to the avoidance of wasteful duplication and 
the strengthening of adequate agencies for the supplying of 
every human necessity. Deliberate isolation in segregated 
centers or denominations is now perilously near to treason to 
the integral household of faith. Brethren who share such con- 
victions will reach out to attain some sort of federated fra- 
ternity. They may begin by making a simple map of the im- 
mediate territory in which they are located, and noting thereon 
the various agencies, good and evil, operating about them; they 
may discover and indicate the number and character of the 
entire population in the district, the housing conditions, rec- 
reational facilities, and other provisions for health and decent 
living. At reasonable intervals they may make house to house 


283 


Curist CHURCH, PHILADELPHIA. 


canvasses and disclose incredible actualities. They may unitedly 
get back of a Quaker Director of Public Safety in repressing 
erime and upholding Law and Order. They may even erect 
and equip community buildings and neighborhood houses, and 
make them throb with the consecrated activities of staffs of 
trained workers and volunteer aids. They may manifest a help- 
ful concern for carrying on the ministries abandoned when an 
adjacent congregation is forced to leave the district.* 

And in such co-operative endeavors with one another, they 
will be doubly blest. 

I know well how deeply engrossed many of us are with 
various charities in this great city and beyond. The praise of 
the Society of Friends is on all lips for your world wide benevo- 
lenees; and yet there is need for reminding ourselves down here 
in this door-step district that charity begins at home. 

Who but we, in effective unison, can serve as spokesmen 
for the otherwise inarticulate need of the neglected dwellers in 
the courts and alleys hereabouts? 

Promiseful beginnings have been made. Agreeable ac- 
quaintances have been formed. 

Some preliminary conferences have been held; and the eye 
of faith can discern the coming of the day when you and we 
and the few other centres remaining on this river front will 
more frequently and more freely take sweet counsel together, 
and learn to adapt ourselves unitedly to the changing condi- 
tions about us, and exalt truth and goodness and beauty in the 
lives of all who await our coming. 


*At this point, there was read the correspondence with the Trustees 
of St. John’s Lutheran Church, which the new bridge was forcing from 
its location at Race Street above Sixth. 


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In ReEcTOR’S OFFICE 





The Founders 


FRANCIS JONES 
Samu. PERES 
DaRBY GREENE 
EnocH Husorp 
THos. WALTER 
THos. CuRTIS 
Epwp. Smout 
JOSHUA CARPENTER 
Wm. Dyre 
AppAM BircH 
JOHN SIBLEY 
Rospert GILHAM 
JASPER YEATES 
JARVIS BYWATER 
THOMAS HARRIS 
GEORGE FISHER 


FARDINANDO DOWARTHY 


JOHN WILLSON 


Rost. QUARY 
Sam. Hout 
Epw. Bury 
THOS. STAPLEFORD 
JOHN WHITE 
JOHN GIBBS 
Wiuum. GRANT 
THos. BRISCOLL 
JOHN HERRIS 
JOHN HARRISON 
THOMAS CRAVEN 
ANTH’Y BLANY 
CHARLES SOBER 
Rost. SNEAD 
JEREMIAH PRICE 
JEREMIAH Hunt 
GEO. THOMPSON 
JOHN Moore 





Westrypmen 
and the 


Dates of Their Election 


Adcock, William, 1779-1787 

Allibone, William, 1779-81, 93-97 

Anthony, Richard, 1711 

Ash, James, 1781-82, 1789-1809 

Ashburner, John, 1812-1816 

Ashton, Wm. Easterly, 1901-1925, now 
serving 

Assheton, Ralph, 1718, 1720-21, 32, 35, 
1743-45 

Assheton, Robert, 1717-1727 

Assheton, William, 1718-1723 


Bache, Richard, 1779-82 

Bache, T. Hewson, 1877-90, 93, 95- 
1907 

Bacon, Job, 1837-54 

Bancker, Charles N., 1813-27 

Bard, Peter, 1749-51 

Bass, Robert, 1779-80 

Baynton, John, 1751-60, 67-71 

Baynton, Peter, 1726-30, 35-37, 42 

Beck, Paul, 1811 

Belfield, T. Broom, 1916-25, now serv- 
ing 

Bell, William, 1740,42-44 

Bickham, George, 1784-1811 

Biddle, James, 1772-77 

Bingham, James, 1728-32, 35-37 

Bingham, William, 1749-68 

Bingham, William, 1791-1802 

Binney, Horace, 1816-35, 37-44 

Blakeston, Presly, 1779-83 

Bolton, Robert, 1725-28, 31 

Bond, Samuel, 1732 

Bond, Thomas, 1747, 48 

Booth, James C., 1847-67 

Bourne, Thomas, 1728-31, 35-37, 40 

Bradford, Andrew, 1726-30, 32, 35-37 

Bradford, T. Hewson, 1897-1915 

Bradley, Edward, 1731, 32, 35-37, 42, 
43 


Bringhurst, George, 1816-29 
Brobson, William, 1869-80 
Brown, Jonathan, 1774-78, 81, 82 
Browne, Peter, 1806-10 

Bulley, William, 1737, 42-44 
Bullitt, John C., 1870-72 

Bullock, Charles, 1857-69 
Bullock, Joseph, 1784-86 

Bunner, Andrew, 1779 

Burk, Thomas, 1799-1820 


Carpenter, J. Edward, 1871-79 

Carpenter, Joshua, before 1717 and 
1717-21 

Carpenter, Samuel, 1718, 20, 21 

Carter, Durden B., 1823-28 

Casdrop, Thomas, 1783, 84 

Cash, Caleb, 1718 

Chaloner, John, 1779-82 

Chaloner, John, Jr., 1783, 84 

Chancellor, William, 1721, 25, 27-29, 
32, 35-37, 42 

Charlton, Thomas, 1769 

Chase, Thomas, 1722-30, 32 

Chew, Benjamin, 1772, 73 

Child, James, 1756-63 

Childs, Allen, 1905-16 

Clark, Benjamin, 1824-26 

Clark, Charles Davis, 1908-21 

Clark, Edward L., 1853-71 

Clark, Ellis, 1832-47 

Clark, Ephraim, 1806-15 

Clark, John, 1794 

Clark, Michael F., 1859 

Clarkson, Gerardus, 1775-77, 79-80 

Clarkson, Matthew, 1779-84 

Claypoole, Joseph, 1718-21 

Claypoole, Joseph, 1783-92, 94-1805 

Clymer, William, 1742-51 

Coates, Edward H., 1877-1905, 1916- 
1919 


289 


Curist CHURCH, PHILADELPHIA 


Coates, George M., 1873-94 
Coles, Edward, 1880-1906 
Comegys, Cornelius, 1821, 26-28 
Connolly, William, 1736 
Conyngham, Redmond, 1754-66 
Cooper, Collin C., 1845-63 
Cooper, Joseph, 1823-29 
Cooper, Thomas, 1830-31 
Coxe, Tench, 1778, 85-90 
Coxe, William, 1766-68 

Crapp, John, before 1717 
Creth, John E., 1888-1907 
Creutzberg, Samuel, 1869-74 
Cumpston, Thomas, 1791-1814 
Cuthbert, Thomas, 1773-77, 79, 80 
Cuthbert, Thomas, 1789-1813 
Cuzzins, William, 1745-50 


Da Costa, John C., 1875-1900, 1901-10 

Da Costa, John C., 3d, 1922-25, now 
serving 

Dale, Richard, 1813-25 

Danby, John, 1732, 35-37 

David, John, 1780-93 

Davids, Richard W., 1920 

Davis, Merick, 1722-24 

Davy, Hugh, 1756-57 

De Haven, Hugh, 1810-24 

De Haven, Peter, 1773, 75-77, 79-1812 

Dexter, Henry, 1728-32 

Donnaldson, John, 1794-99 

Donnaldson, Joseph, 1774, 78-96 

Dowers, John, 1783 

Duché, Jacob, 1745-77 

Duffield, Edward, 1756-72 


Elliott, William, 1882, 83 

Ellis, Robert, 1719, 20, 22-27, 35 

Elwes, Henry, 1749-55 

Evans, Peter, 1719, 23-31, 35-37, 40, 
42-44 

Eyre, Emanuel, 1783 


Fenton, Thomas, 1725-27 
Footman, Richard, 1774, 78 
Fraser, William, 1721-29 


Frogg, J., 1711 

Fuller, Benjamin, 1774 
Fuller, William A. M., 1856-58 
Furman, Moore, 1774 


Gibson, John, 1767-73 

Gilpin, Hood, 1884-91 

Godfrey, Benjamin, 1724 
Godley, Jesse, 1845, 63-67 
Goodman, Walter, 1745, 46 
Gookin, Charles, Lt. Gov., 1717 
Gordon, Thomas, 1745-48, 63-66 
Gostelowe, Jonathan, 1792-94 
Graeme, Thomas, 1736 
Gurney, Francis, 1783-1815 


Hale, Thomas, 1812-28 

Hall, David, 1751, 53 

Hall, William, before 1717 

Hall, William, 1784-90, 95, 97-1805 
Hamm, James 1774 

Hand, James C., 1849-53 

Hand, Thomas C., 1839-47 
Harland, John, 1810-15 


Harrison, Alfred C., 
serving 


Harrison, Henry, 1750, 51, 53-65 

Harrison, Jobn, 1717, 20, 23, 24 

Hasell, Samuel, 1722-28, 32, 35, 37, 
42-44, 47 

Hawkins, Henry, 1803-15 

Hazlewood, John, 1779-83 

Hellier, William, 1735-37, 45-48 

Hicks, Nicholas, 1791, 92, 94 

Hillegas, Michael, 1772, 73 

Hobart, Robert E., 1810, 11 

Hoffman, George E., 1868-80 

Hoffman, John W., 1875-79 

Holt, Samuel, before 1717 

Holt, Samuel, 1742-44 

Hopkinson, Francis, 1769-73, 88-91 

Horner, Alfred, 1848-49 

Hover, Joseph E., 1856-68 

Howard, Thomas, 1735, 36 

Hubley, Adam, 1784-87 

Huddell, Joseph, 1796-1814 


1918-25, now 


290 


VESTRYMEN 


« 


Huddell, Joseph, Jr., 1815-24 

Humphreys, James, 1749, 50, 52-73, 
75-77 

Humphreys, James Y., 1832-50 

Hutchins, Henry J., 1829-33 

Hutchinson, Emlen, 1908-25, now serv- 
ing 

Hyatt, John, 1729-30-31-32-35-37-42 


Ingersoll, Joseph R., 1826-31 
Irvine, James, 1782 


Johnson, Robert S., 1836-45 
Johnston, Samuel, 1764 
Jones, Edward, 1745-47 
Jones, Evan, 1731 


Kearsley, John, 1719-32, 35-37, 40, 42, 
44, 48-71 

Keith, Charles P., 
serving 

Keith, William, Lt. Gov. 1718 

Kempton, Moses, 1832-61 

Kent, William C., 1847-56 

Knight, Daniel, 1812-28 

Kuhl, Henry, 1813-23 


1893-1925, now 


Laisck, John, 1725 

Lawrence, Thomas, 1721-28, 35-37, 40, 
43-53 

Lawrence, Thomas, Jr., 1748-55 

Laycock, John, 1719 

Leech, Thomas, 1724-32, 35-37, 40, 42- 
60 

Levis, Joseph C., 1859-71 

Lewis, Lawrence, 1828-31 

Litch, Wilbur F., 1888-90 

Lowber, John C., 1825-28 


McCall, Archibald, 1766, 67 
McCall, George, 1721, 24 
McCall, Peter, 1854-62 
McCauley, Richard, 1872-76 
McEuen, Thomas, 1810-22 
McKenzie, William, 1795 


Maddox, Joshua, 1728-32, 35-37, 40, 
42, 44-46 

Markland, John, 1811-28 

Maugridge, William, 1742, 44 

Meredith, Charles, 1768-72 

Meredith, William, 1816-31 

Meredith, Wiliam M., 1845-48, 51-57 

Miller, John, 1795 

Miller, John, Jr., 1820-31 

Milnor, James, 1810-12 

Monckton, Samuel, 1719, 20 

Montgomery, Richard R., 1848, 49 

Montgomery, Thomas H., 1879-1901 

Moore, John, before 1717 and 1719, 
20, 24, 29, 31 

Morgan, Benjamin, 1717-32, 35-37, 40, 
42-44, 47, 48 

Morgan, Evan, 1747-62 

Morgan, John, 1769-73, 75 

Morrell, John, 1797-1812 

Morrell, William, 1778 

Morris, John, 1777-88 

Mundell, John, 1872-83 

Murdock, William, 1810, 13-23 


Neill, Lewis, 1813-20 

Newbold, Clement B., 1891-1907 

Newbold, John Sargent, 1921-25, now 
serving 

Newbold, John S., 1884-87 

Newbold, William H., 1850-55 

Nicklin, Philip H., 1827-41 

Nixon, Richard, 1845-47 


Oakeley, George, 1793, 94, 96-1819 
Ogden, Joseph, 1907-18 

Okill, George, 1747, 48, 53-56 

Ord, George, 1781 


Palmer, Anthony, 1712, 18-21, 23, 25, 
26, 30, 31 

Parker, Richard, 1740, 1742-44 

Paschall, William, 1725, 45, 46 

Patterson, Jonathan, 1842-44 

Paul, William W., 1858 


291 


Curist CHurcH, PHILADELPHIA 


Percival, Joshua, 1822-31 

Perot, John, 1792, 95 

Perry, Charles, 1821, 22 

Peters, Richard, Rev. 1740, 45-52 

Peters, Richard, 1907-21 

Phile, Frederick, 1783 

Phillips, John, 1745, 74 

Phillips, William, 1820-31 

Physick, Edmund, 1775-77 

Plumley, George, 1718-20, 22-28, 31, 
35-37, 40, 42-45 

Plumsted, William, 1755, 58-65 

Polegreen, Thomas, 1722-29 

Pollard, William, 1774, 79-88 

Powel, Samuel, 1773, 75-82, 85-93 

Poyntell, William, 1811 

Pratt, Henry, 1815-35 

Price, Benjamin, 1748 

Price, William, 1782-85 

Pyewell, William, 1731, 32, 35-37, 40, 
42-44, 49-68 


Quary, Robert, before 1717 


Rawle, William, Jr., 1828 

Read, Charles, 1717-21, 23-28, 31, 32, 
35, 36 

Read, John, 1717, 19-23 

Read, John, Jr., 1816-28 

Read, Samuel, 1779, 80 

Redman, Joseph, 1747-71, 73-78 

Reynolds, James, 1774-78, 80 

Ritter, Jacob B., 1862, 63 

Roach, Isaae, 1779-80 

Roach, Isaac, 1829-31 

Roberdeau, Daniel, 1756, 57 

Robinson, John, 1735-37 

Robinson, William, 1717 

Rolfe, Josiah, 1717, 18, 24 

Ross, John, 1742-48, 51-65, 67, 68 

Rundle, Richard, 1778 


Sawer, James, 1791-96, 1800-02 
Sayre, John, 1754-61 
Seovell, Richard, 1748 


Seull, Gideon, 1846-48 
Searle, John, 1744 
Seeds, Thomas M., 1880-96 


Seeds, Thomas M., Jr., 1911-15 


Sewell, Richard, 1746, 47, 49-52, 79 


Sheppard, Joseph R., 1921-25, now 
serving 


Shippen, Edward, 1772, 73, 75-78 
Shippen, Joseph, 1737 


Simmons, Leeson, 1781, 82, 87-90, 95- 
1812 


Sims, Joseph, 1745-47, 61-73, 77 

Sims, Joseph, 1794-1812, 14-31 

Sims, Wooddrop, 1781, 82, 84-93 

Smith, Daniel, 1798-1831 

Smith, George Washington, 1864-76 

Smith, James 8., 1829-31 

Smith, John, 1776 

Smith, Thomas D., 1922-25, now serv- 
ing 

Smith, Wade T., 1837-45 

Smith, William, 1836-41 

Smith, William Rudolph, 1916-1922 

Smout, Edward, before 1717 

Snowden, Joseph, 1803-09 

Sober, Charles, before 1717 and 1717 

Sonmans, Peter, 1761-63, 65-67 

Souder, Edmund A., 1850-68 

Sparks, James, 1774, 78 

Stamper, Joseph, 1764-73, 77, 78 

Stedman, Alexander, 1758-66 

Stedman, Charles, 1752-74, 76-78 

Stocker, John Clement, 1795-1813 

Stokes, Edward Lowber, 1912-25, now 
serving 

Stride, Joseph, 1796-98 

Swanwick, John, 1786-89, 91 

Swift, George, 1792-93 

Swift, Joseph, 1764-73, 75-78, 83, 85- 
1803 


Syng, Philip, 1745-49 


Taylor, Abram, 1749, 50, 52-54 
Taylor, Bankson, 1835, 36 
Taylor, Samuel, 1779, 80 
Tench, Thomas, before 1717 


292 


VESTRYMEN 





Thayer, M. Russell, 1881-1906 

Thomas, William, 1790 

Tilghman, William, 1804-27 

Till, William, 1736-37 

Tod, Alexander, 1778 

Towers, Robert, 1784-91 

Trent, William, 1717-20 

Tresse, Hugh, 1718 

Tresse, Thomas, 1717-19, 21-24, 25-28, 
30, 31, 36, 37 

Tryon, George, 1824-40 

Turner, Peter, 1745, 51-55, 57-64 

Turner, Peter, Jr., 1765-71 

Tuthill, James, 1717-21, 23-27 


Usher, Abraham, 1774-75 


Venable, Thomas, 1743 
Vining, Benjamin, 1717-21 


Wagner, Samuel, 1749-78 

Wainwright, Clement R., 1917-25, now 
serving 

Wallace, John B., 1814-19 

Watts, Henry M., 1848-55 

Wayne, Caleb P., 1813-37 

Wayne, William H., 1838 

Welsh, Isaac, 1860-87 


West, Francis, 1841-52 

Wetherill, Samuel, 1857-69 

Wheeler, Charles, 1830-36 

Wheeler, Joseph K., 1864-74 

Wheeler, Samuel, 1796-1812 

White, John, 1829-47 

White, J. Brinton, 1907-1915 

White, Thomas H., 1817-36 

White, Townsend, 1848-72, 74, 78-87 

White, William, Jr., 1894-1925, now 
serving 

White, Robert, 1774-78 

Wileocks, Alexander, 1775-78 

Wilcocks, John, 1746 

Willcocks, John, 1767-74, 88-94 

Willday, John, 1770, 71 

Williamson, Joseph, 1777, 78 

Willing, Charles, 1735-37, 44, 49, 50 

Willing, Richard, 1775, 76 

Willing, Thomas, 1762, 63, 66-72 

Wiltbank, William White, 1868-92 

Wood, R. Francis, 1891-95 

Wooddrop, Alexander 1726-28, 32, 35- 
37, 40, 42 

Woods, John, 1781, 82, 91-94 

Worrell, James, 1774 

Wynkoop, Benjamin, 1769-73, 75, 76, 
84-90 


293 


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#lonuments 


In the interior of the church, upon the wall, are the follow- 
ing tablets. The inscription on the first named is almost illegible. 


Lit 


This Monument was erected by 
Wiuiiam Cox, a member of this congregation, 
In memory of his much lamented brother, 
JOHN COX, late of Cheltenham, 

In the county of Gloucester, in Great Britain; 
Unfortunately drowned in the river Delaware, 
February 20, Anno Christi 1713. 
Adtatis Suze 22. 


DT 


SACRED 
TO THE MEMORY OF 
ROBERT MEADE. 
He died the 8d May, 1796, in the 21st year of his age. 
Just, Generous and Humane, 
He knew but vice the better to avoid her, 
While every virtue 
Claim’d alliance to him. 


Now well earn’d peace is his, and bliss sincere, 
Ours be the lenient, not unpleasing tear. 

"Tis the great birthright of mankind to die, 
Life is the bud of being, the dim dawn, 

The twilight of our day, the vestibule; 
Life’s theatre as yet is shut, and death, 
Strong death, alone can heave the massy bar, 
This gross impediment of clay remove, 

And make us embryos of existence free. 


297 


Curist CHURCH, PHILADELPHIA 


Iil. 


IN MEMORY OF 
THE REVEREND 
JOHN WALLER JAMES, 
RECTOR OF THIS CHURCH, 
WHO DIED AUGUST 14, 1836. 
Aged 31 years. 
‘‘T wish to say to the dear people of my charge—Remember 
the words I spake unto you while I was yet alive. The same 
truths make me happy in the prospect of death and heaven.’’ 


eee 


IV. 


TO THE MEMORY OF 
MRS. MARY ANDREWS, late of this city, 
Who died March 29, 1761, Aged 78. 
And was a considerable benefactress to this 
CHURCH. 
Erected by her executors, William Peters and 
Benjamin Pearce, Esqrs. in pursuance of her will. 


We 


COLONEL SAMUEL JOHN ATLEE 
died 1786 aged 48. 
who served his country well in the 
trying times of the Revolution, both as 
a soldier and in her councils. 


AA E 


RICHARD WELTON 
(see illustration) 


298 


MoNnNuUMENTS 


VET: 
The body of 
BISHOP WHITE 
was exhumed in 1870, and reinterred 

at the center 

of the Chancel floor 

The brass on the stone slab 
bears this inscription 


William White 
Nat. 4th April 1748 Ob. 17th July 1836. 


VIII. 


BENJAMIN DORR 
1796-1869 
For 32 years Rector of this Church 
A faithful pastor 
A liberal benefactor 
An exemplary Christian. 


IX. 


ESTHER K. DORR 
1806-1857 


Xx. 

CAPTAIN 
WILLIAM WHITE DORR 
1837-1864 
Killed in action 
Spottsylvania, Va. 


299 


Curist CHURCH, PHILADELPHIA 


XI. 


EDWARD LYON CLARK 
18238-1871 
He lived in the Service and 
died in the faith of his Redeemer. 


XII. 


ANN TALLMAN D’A COSTA 
Died 1866 aged 70 
Her life was devoted to the 
eause of Christ and His Church. 


XITTI. 


EDWARD A. FOGGO 
1834-1898 
Assistant Minister, Rector and Rector Emeritus 
1861-1891. 


XIV. 


ANNE HOPKINSON FOGGO 
1836-1886. 


XV. 


ISAAC WELSH 
1814-1887 
A Christian patriot and 
devoted Churchman, 


300 


TOMBSTONES 


XVI, 
IN MEMORY 
of 
EDWARD COLES 
For twenty-six years 
a faithful Vestryman 
of this church 
1837-1906 
The power of a blameless life. 


INSCRIPTIONS 
ON THE GRAVE STONES IN THE 
AISLES OF THE CHURCH 


CENTRE AISLE. 
I, 


IN MEMORY OF 
THE REVEREND RICHARD PETERS, D.D., 
RECTOR OF CHRIST CHURCH AND ST. PETER ’S, 
Who departed this Life 
July 10th, 1776, aged 72 years. 


eee ee 


II. 
IN MEMORY OF 
THOMAS VENABLE, ESQ. 
Who departed this life, January 26th, 1731. 
AND OF 
REBECCA, his Wife 
Who departed this life, February 10th, 1784. Aged 78 years. 


301 


a 


Curist CHurcH, PHILADELPHIA 


III. 


Under this stone hes ANN HOCKLEY, who will ever be 
remembered with true esteem by all who knew her, for good 
sense, sprightly conversation, strict virtue, sincere friendship, 
and unaffected piety. Her sickness was one continued exercise 
of devotion, being a painful consumptive disorder, which removed 
her from hence y, 28th day of June, 1745, at the age of 24 years, 
singing in most devout strains, and making melody unto the 
Lord in her very last moments. 


iB 


Under this stone lies interred the body of JOHN KNIGHT, 
Esq., of the Island of Jamaica, who died in this city, 23 July, 
1733, in the 36th year of his age. He was the only living son 
of James Knight, Esq., and grand-son of Dr. Knight, both of 
said Island. 


Ve 


SACRED 
TO THE MEMORY OF 
THE HONORABLE RICHARD WARSOM, ESQ., 


One of his majesty’s council of the Island of Barbadoes. 
Nature had been bountiful to him; his education was liberal, 
his principles, in regard to church and state, orthodox and con- 
stitutional; in the relations of husband and father, he was kind, 
tender and truly affectionate. His mournful widow, in respectful 
testimony of his conjugal, paternal, and other excellencies, 
dedicated this stone. 

Born in Barbadoes, A. p. 1701. Died in Philadelphia, a. p. 
1766, aged 65. 


302 


TOMBSTONES 


Also the remains of MRS. MARY WEEKS, eldest daughter 
of the aforesaid Richard Warsom, Esq. of Barbadoes, who died 
January 21st, 1772. Aged 31 years. 


ROBERT MEADE,* son of George and Henrietta Con- 
stantia Meade, and grand-son of Richard Warsom, was also 
interred here on the Sth May, 1796. 


Wage 


Here lieth the body of MRS. MARY ANDREWS,}t who 
departed this life March 29th, 1761, Anno AXtat. 78. 


VIL. 


Here leth the body of JOHN ROBERTS, merchant in 
Philadelphia, who departed this life, January 13th, 1730. 
Aged 44 years. 


NORTH AISLE. 


Wali 
Here lies the body of SAMUEL WELSH, Aged 70. 


IX. 


PEARSE, 1700. 
PEARSE, 1713. 
PEARSE, 1714. 





also 
also 








*A mural monument to his memory is on the north wall of the Church. 
tThere is a mural tablet to her memory on the south wall. 


303 


Curist CHurRcH, PHILADELPHIA 





SOUTH AISLE. 


X. 


Here lies the body of ROBERT LORAY, who departed 
this life November 27th, Anno Domini, 1734, Aged 42 years. 


AISLE IN FRONT OF THE CHANCEL. 


XI. 


M. 8S. Fame 
ASS HE TON ee co en ate 
de Salford juxta Manchester 
Rh ee: LAN CAStETCOSIS 
Stephanus Watts Francisca 
Rudolphi Susanna Assheton 
Anno Salutis, 1768. 


XII. 


HERE LIETH THE BODY OF 
THE HONORABLE JOHN PENN, ESQ., 
One of the late Proprietaries of Pennsylvania, 
Who died, February 9th, a. p. 1795, aged 67 years. 


In this aisle immediately in front of the chancel are three 
stones; the north and south ones are without any names or even 
letters on them. On the centre stone is the following, as near as 
can be made out. 


304 


TOMBSTONES 


XIII. 








* * * Col. 8S. 8S. Trinitat. Dublin Studuit Alumnus 
Obiit die V. Mensis Januar. Anno Salut. MpccLxu. 
AET. LXXV. 

Age Lector, 
Pure Religionis, honeste veritatis, benevolentissime, 
Exemplum velis, 
Hune Christianae Fidei vindicem, Probitatis Cultorem, 
Benevolentia studia, 
Respice, sequere, imitare. 

Juxta Hoe etiam, marmor, sepulta jacet 
JOANNA ELIZABETHA predicti ROBERTI 
JENNEY, conjux, 

Quae sex tantummodo dies post mariti sepulturam, 
Obiit, anno aetatis suae LXIV. 


IN THE CHURCH YARD 


L 


The Family vault 
of 
WM. WHITE AND ROBERT MORRIS, 


The latter who was Financier 
of the United States 
during the Revolution, 
died the 8th May, 1806, 
aged 73 years. 


The former, Rector of this Church 
and Bishop of the Diocese, 
died the 17th July, 1836, 
aged 88 years, 3 months, 
and 13 days. 


305 


Curist CHurRcH, PHILADELPHIA 


The first interment in this vault, 
was ESTHER WHITE, Relict of 
Colonel Thomas White, 
and mother of Bishop White; 
she died the 21st December, 1790. 
Aged 71 years. 


JAMES WILSON 


a Signer 
of 
The Declaration of Independence 


a Maker 
of 
The Constitution of the United States 


a Justice 
of 
The United States Supreme Court 
at its creation 


Born September 14, 1742 

Died August 28, 1798 

at 
Edenton, N. C. 
on 
November 22, 1906 
The Governor and people of Pennsylvania 
removed his remains 


sto 
Christ Church, Philadelphia 
and 
dedicated this tablet 
to 
his memory. 


‘‘That the Supreme Power, therefore, 
should be vested in the people, is in 
my judgment, the great panacea of human politics.’’ 
WILSON. 


306 


TOMBSTONES 


There is also an extensive burial ground on the south-east 
corner of Arch and Fifth streets, which was purchased by the 
vestry of Christ Church, in August 1719, and has ever since 
been used as a place of interment. Among the inscriptions upon 
the tombstones are some of as early a date as 1720. Many per- 
sons of distinction have been buried here. In the north-west 
corner of the yard is a plain marble slab, with this simple in- 
scription : 


BENJAMIN ) ppankLIN 
and 1790 
DEBORAH 


By their side repose the ashes of their daughter and son- 
in-law, with the like brief record upon their tomb. 


OTHER SIGNERS 


IN MEMORY OF 
BENJAMIN RUSH, M.D. 
Who died on the 19th of April 
in the year of our Lord 1813 
Aged 68 years. 

Well done good and faithful servant. 
Enter thou into the joy of thy Lord. 


IN UNMARKED GRAVES — 
FRANCIS HOPKINSON 
The poet of the popular cause 
Born 1737 
Died 1791 
For years a communicant at this altar. 





GEORGE ROSS 
1730-1799 
Son of our New Castle Clergyman 
and brother-in-law of Caeser Rodney. 


307 


Curist CHurcH, PHILADELPHIA 





JOSEPH HEWES 
of North Carolina 
a convert from Quakerism 
Born 17380 
Died 1779 


PEYTON RANDOLPH 
1721-1775 
President of the Continental Congress 
was also buried here 
his body was later removed to 
William and Mary College 
Va. 


He who walks among the graves of the thousands who are 
sleeping here, may realize the truth of the poet’s description : 


‘‘F'rom stone to stone my eyes successive roam, 
And note what tenants underneath them lie. 
Each sex is here; all ages, infancy 

To second childhood: some the stately tomb, 

Some hold the osier’d earth’s contracted room, 
Signs of their former fortunes: low and high, 
All ranks and states of earth’s society, 

All earthly kindreds find a common home. 

Hark, from the grave with still small voice they call, 
And thus the moral of their stories preach ; 

“We all were born, we lived, we died, and all 
Shall rise to Judgment. How on earth by each 

His task was done, and what shall each befall, 
Inquire not now; that day alone can teach!’ ’’ 


308 


Conclusion 





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GROUND PLAN 


Conclusion 


agree with ex-provost Stillé when he affirms that ‘‘ With 
such a history and with such personages serving as illustrations 
of it, Christ Church is not merely a temple where men have met 
the last two hundred years and more to worship God after the 
manner of their fathers, but it is also one of the brightest jewels 
in the mural crown of this goodly city.’’ 

Some may want to turn their emotion into practical help- 
fulness. With such the question will arise—Who cares for Christ 
Chureh? What would it signify if it burned down or crumbled 
away? The civilized world was horrified at the destruction of 
Rheims Cathedral and is keen for its reconstruction. English- 
speaking Christians everywhere contribute readily to the restora- 
tion of a Westminster Abbey or any cathedral of the Motherland. 
The measure of comprehending sentiment over and substan- 
tial response to such inherited liabilities is a clear index of the 
character of a generation. 

Locally we are at a period of ambitious building projects; 
a colossal bridge, towering business blocks, a costly museum, a 
noble library and many other schemes great and small are under 
way. Does not a true sense of values bespeak attention as well 
to a priceless historic fabric? 

Some day soon, the city may be moved to make the street 
improvement indicated on the accompanying ground plan. 

With a due realization of the competing demands upon our 
resources is there not all the more reason for directing thought 
to the safeguarding of an irreplaceable monument, particularly 
when a modest expenditure at the moment will prevent a yet 
ereater demand later? 

It is the oldest edifice remaining in the city which Penn 
planned; and Philadelphia is justly proud to think of it as 
being so hallowed with national associations as to be second to 
none in the regard of intelligent Americans everywhere. 

The public quite justly expects at intervals a report of 
conditions from the immediate guardians of such a foremost 


311 


@©z gentle reader who has trudged thus far will doubtless 


Curist CHURCH, PHILADELPHIA 





civie asset. It is a magnetic center drawing all sorts and con- 
ditions from near and far, proving increasingly a vital source 
of inspiration. It is administered for the free and open use 
of all without discrimination or fee of any sort. 

Liberal appropriations are made from the municipal treas- 
ury for the upkeep of the Independence Hall group; but no 
such source of supply is available for the preservation of this 
more venerable edifice. 

In spite of obvious difficulties such as the crowding in of. 
factories and the removal of helpful residents, the congregation 
which continues to have the honor of using this national shrine 
as its place of worship, recognizes that the chief stewardship for 
its protection and repair is theirs. There is much that is grati- 
fying in their recent record with this responsibility. 

It will be recalled that in order to minimize the fire risk 
from within, the old furnaces have been taken out and the adja- 
cent parish building torn down, leaving the church quite 
detached. On the west side of North American Street a modern 
Neighborhood House has been erected, providing a vantage point 
from which to fight fires; the heating plant has been placed 
here in a fireproof basement and the steam pipes run to the 
church. 

Portions of the exposed wood work that had been dry rotted 
have been replaced with copper. A competent caretaker is 
kept in residence on the spot. The latest precaution taken has 
been the installation of an external fire sprinkling system. It 
has been necessary also to replaster the entire interior; and it 
has been artistically painted in buff and white and blue. The 
cornices about the eaves (which had been renewed one hundred 
years ago) were again affected by dry rot, and have been rebuilt. 
All the exterior wood work except the steeple has been repainted. 
The Tower Room has been refitted with convenient book cases 
and redecorated in memory of Mrs. Bessie Campbell Coles. 
The brick wall and iron fence on the south side have been re- 
constructed. The yard has been repaved and shrubs and vines 
planted in memory of Mrs. Betty Mason Campbell. 


312 


CoNCLUSION 


Of all the betterments recently made perhaps the renovation 
of the organ with the new approach through it to the North 
Gallery gives the greatest satisfaction. Entering from the south 
yard, through doors that swing out, one mounts from the Tower 
Room by a graceful staircase to a gallery from which entrance 
to the organ loft is made by a doorway cut through the massive 
wall, or, turning south, access is had by winding steps to the choir 
room and bell ringers loft, and so on up the Tower. In renovat- 
ing the organ itself care was taken to preserve all that had 
value in the old instrument. The dignified case and many of the 
pipes with their mellow quality have been retained both for 
sentimental and artistic reasons. Additional stops have been 
provided giving admirable contrast of tone color, and a new 
electrical console has been attached. One can imagine Ludovic 
Sprogell, from whom the primitive organ was purchased in 1728, 
or Francis Hopkinson who rendered his own compositions here 
in the revolutionary days, returning in spirit and taking delight 
in their instrument—identical yet enriched. 

The congregation then is quietly striving to live up to its 
privilege of continuing to do what it can to preserve a valued 
public building from the ravages of time, and reverently to en- 
sure its unimpaired beauty, the while they maintain their aggres- 
sive parochial activities and provide accumulating Endowments 
for future requirements. They will, of course, welcome any assist- 
ance, particularly in the improvement and upkeep of the ancient 
Burial Ground at Fifth and Arch Street. 


Amongst those who are ever to be held in grateful remem- 
brance here are the provident friends who from time to time 
have made bequests to the parish. For the most part these 
gifts have been in amounts which today might be accounted 
small, and the aggregate of the Endowment Fund is still quite 
inadequate for even the minimum current expenses. 

Indeed if it was sufficient, and was so treated as to excuse 
succeeding generations from the duty or deprive us and them 
of the privilege of self-sacrifice and thanksgiving in our religious 
enterprise it would be destructive of its primary purpose, the 


313 


CuRIst CHURCH, PHILADELPHIA 


quickening of our spiritual life. Endowments are desirable and 
necessary for the downtown church, but chiefly as they stimu- 
late and make effective the self-denials of those who come after. 
For such measure of aid and encouragement grateful re- 
membrance is kept of one and all, 
~ From Epwarp JAUNCEY in 1722 
To Mary Hirst and JANE Hirst in 1918 
And Henry Evper in 1925 


The Roll of Honor ineludes 


ANNA Maria Ciirron Isaac WELCH 
Henry Ricpy RACHAEL RiTrTerR 
BENJAMIN Dorr Eviza J. WEEKS 
WILLIAM CLYMER ANNE FLOWER PAUL 
Mary ANDREWS SELDEN T'WITCHELL 
Mary CaLHOUN Mrs. J. C. Lewis 
JANE CALHOUN Este WETHERILL 
JANE MapISsOoN MarGaret BAcHE 


together with those who have created the Memorial Fund asso- 
ciated with the Kine-WarnwricHt, NEwsoup, Mirruin, EvKins, 
CreTH and BreLFreLp Windows. 


Under present conditions it seems a far ery to the day 
when the authorities contemplated the necessity of transferring 
the responsibility for the historic monument to the city or the 
state or some national organization. It was only two and twenty 
years back that the then Bishop formulated such a suggestion ; 
and another on somewhat different lines emanated from our 
publie spirited eitizen Dr. Mitchell. 

The process of recovery has followed the certified highway 
of disinterested service. The people had a mind to work; and 
dared to put the call of world evangelization in its legitimate per- 
spective—first things first. Naturally recruits volunteered under 
such a standard. 

This is not the place in which to print the long list of present 
officers and members; but it will point the moral and adorn the 
tale if we indicate the groupings of the working force. 


314 





OST 


On SouTHWEST P 


CONCLUSION 


The Clergy and the Staff find council and co-operation from 
the Vestry of twelve representative Philadelphians who so ably 
administer the temporalities. 

The Parish Council serves as a clearing house for the various 
organizations, and exercises an oversight of the busy work shop, 
making it a veritable Neighborhood House. 

The Chureh School with its two hundred and thirty-eight 
teachers and pupils is devoted to the cause of religious education. 

The Service League gathers the youth for work during the 
week. 

The Home Department associates the Shut-In with the 
Cause; and the Little Helpers, with forty-five on its roll pre- 
pares them for later identification with the activities. 

The pioneer Missionary Society keeps in touch with the 
undertakings of the Diocese and of the General Church. 

The Girls’ Friendly Society, with a membership of eighty- 
six young women, aims to promote better standards of woman- 
hood.and mutual helpfulness. 

There are some sixty of the older women identified with 
the Mothers’ Meeting, dispensing mutual sympathy and cheer. 

The Doreas Society is continuing a long established custom 
of distributing winter garments to needy children. Its timely 
benevolence is discreetly extended to fifty or more each year. 

The Church Periodical Club distributes systematically to 
missionaries and local institutions five hundred periodicals and 
two hundred and fifty bound books each year donated by such 
as will. 

One other feminine group constitutes the Altar Guild; 
reverently caring for the Altar and its furnishings. 

The Choir, including twenty-one boys and twelve adults, 
renders faithful service. 

The Washington Club with fifty-four men members keeps 
open house in its quarters in the Neighborhood House, and lends 
virile aid to various undertakings. 

The Brotherhood of St. Andrew with sixteen members are 
pledged to daily prayer for the extension of the Kingdom and 
to an earnest effort to lead others to Christ. 


315 


Curist CHURCH, PHILADELPHIA 


The Boys’ Club with a membership of twenty or more has 
its headquarters in the Neighborhood House. 

And the Bell Ringers’ Guild consists of eight men trained to 
continue the traditional art of ringing the changes on the 
historic bells. 

It is the consecration of personal lives along these and other 
lines that adds vital significance to the old church today. 

Philadelphia has an unequalled number of historic build- 
ings; Independence Hall, Carpenters’ Hall, the Betsy Ross 
House, Penn’s House and others are monuments of personalities 
and events of the past.. Christ Church has, as we have seen, 
not only its surpassing associations with the heroes and epochs 
forever memorable; but it is as well an enduring center of uplft- 
ing power. Its appeal reaches far beyond its immediate clientele. 

Each Lent thousands in shops and offices hereabout respond 
to personal reminders that ‘‘a man owes something to the neigh- 
borhood where he lives; and also to that where he makes his liv- 
ing. Is your home or business place in the district lying between 
Seventh Street and the Delaware and between Walnut and Green 
Streets? Then you have a personal relation to this, the Patriots’ 
Sanctuary, and it extends a special welcome to you. Make the 
brief Noon Day Service part of your daily program; and do 
your share toward the higher life in the old town.’’ 

Each year a fresh brief call is circulated; and the invita- 
tion to stop, look and listen, and reconsider the objective and 
technique of religion, and to realize more clearly the essential 
function of the Christian Church carries added emphasis as it 
issues from this cherished shrine. One of the latest of these 
periodical calls runs thus: ‘‘Our life today is characterized by 
strikingly sharp contrasts between good and evil. Lawlessness, 
demoralization and godlessness are more glaring; at the same 
time that there is an ampler measure of loyalty to truth and 
beauty and holiness. As ever the conflict rises in the individual, 
where Jekyl and Hyde are at grips to control us. At such a 
time the summons rings out with an arresting note. Thoughtful 
men everywhere declare with President Coolidge, that ‘The 
strength of our country is the strength of its religious convic- 


316 


CoNCLUSION 


tions.” One and all we need to experience the expulsive force 
of a new affection. The Christian faith must be so interpreted 
as to win not only intellectual assent, but as well to grip. our 
hearts with its mighty dynamic for the realization of the King- 
dom of God. Young and old want to hear less of men’s doubts 
and negations, and far more of sure beliefs and beckoning affir- 
mations. Shall we not concentrate on the adventure to live out 
such truths as we hold; and co-operate in making personal reli- 
gion and public righteousness contagious ?’’ 


The sum of it all emerges. Christ Church is a Colonial 
monument of dignity and beauty; worthy of reverent care. In 
one and another critical moment it has been a rendezvous for 
those who did great things in their several generations. But it is 
far more than a material structure or a museum for the curious. 
It is asymbol; and an implement of invisible quickening forces. 

Centuries ago an incomparable spiritual genius caught the 
Master’s meaning when he asked: ‘‘Is not the life more than 
meat and the body than raiment?’’ And his declaration: 
‘“‘The things that are unseen are eternal,’’ has become an 
implicit part of our Christian thinking. It is with this inter- 
pretation that we have quoted Mr. Kipling’s verses 


‘‘The things that truly last 
When men and times have passed 
They are all in Pennsylvania 
this morning.”’ 


And this conception is the golden thread that unites all that 
is contained in the foregoing pages; giving to the symposium a 
unity of thought and purpose that makes of it a book. The 
several writers (to whom we again express profound thanks) 
have presented something more than a mere chronology or a 
recital of bare facts. 

The air-plane picture on the jacket commended at the outset 
the view from above; and the discerning reader will have found 
fascination in the suggestive visions of a living past, and will 
have caught the challenge to recognize here an indestructible 
Altar of God from which generations yet unborn are to be 
kindled with the undying fire of sacrificial service. 


317 





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